The Source of African Theologies

Africa's diverse cultures and unique world views have their own resources in God's discussion. All directions for the pursuit of African theology in Christian tradition should be illustrated from the perspective of God, with a thorough African view of the world.

Biblical Christian theology is based on the Bible and to some extent the systematic theology takes away Affects the accepted ecclesial traditions in the immediate resurrection era. The Bible and the ecclesiastical tradition form two main sources of accepted Christian theologies of the various sects and denominations. The discourse on God regarding African traditions has long been a mix of verbal tradition and experience in the ages. In addition, the two great religions of the world and cultural factors contribute to this discourse, and its traditional religion has enormous influence.

The lack of documentation of any form of the religious literary corpus is the traditional A traditional religion in Africa is subject to many criticisms, doubts and descriptions. Some refer to traditional religious practices such as animism or paganism. But we must note that Christian Christian religious practices are reflected in pastoral past experiences.

Call for African theology must ignore these factors. In addition, resources; From which the Africans have experienced the phenomenon of deity, they contribute a great deal to the expression of any theology. Always "bluish" theology is impossible because the essence of Christianity is a historical religion. The source of African theology, though not acceptable in some Christian quarters, is very important in theology.

According to Omasogie, before the medieval era and when the Christian came to his own in Europe, there was no serious problem in accepting the reality of the spiritual empire. In such an atmosphere, it is easy to perceive the presence of God in nature and to symbolize this presence in the use of material elements whose concrete signs of presence were.

As a revelation to the understanding of the Supreme Being. In this perspective, there is no other thought for pre-Christian Africa. Whatever discussions or evaluations were made of the Supreme Being, observing nature and their activity were no written scriptures on God and creation. Therefore, in the traditional religion in Africa there are different stories about God, creation, man, etc.

For example, rain is one of God's greatest blessings. While in the Democratic Republic of the Congo the Bantu speaking groups, Togo, Ghana and Benin are as humble as the voice of God, the Gikuyu of Kenya views the thunder as a movement of God. On the other hand, on the Nigerian Yoruba, the thunder is depicted as a sign of God's anger.2

The general belief in gods is that God has created certain tasks. West African societies as creatures, as children of God's messengers. These deities can be shaped like men or women, and they would get places like hills, rivers, trees, rocks, seas and even certain animals.

Consequently, these natural elements are respected and appreciated in some African communities as factors that are made up of spirits that are linked to the Supreme being in one way or another. For example, in some communities, women do not go to the village well on their slippers or on their heads unknowingly.

Traditional cultures

African religion and culture is intertwined and sometimes becomes very difficult to distinguish part of a purely religious and cultural complex. Most cultural activities involve some kind of religious activity. Spices may be given to goats by native ancestors, or some kind of spell for a ghost or another. Byang Kato says religion is the heart of culture. The change in religion necessitates the re-adaptation of culture.4 Some cultural activities have no religious influence. For example, African polygamy is more of a cultural value than religious. The issue of kinship that governs the social relationship between people in the community is very important in African culture. This determines the behavior of individuals for another.5 So in the typical Mende culture in Sierra Leone, the sin of adultery is more of a community than against God.

But it is fairly clear that even if there is no connection between culture and religion, among others; There are many cultural performances from which we can deduct the truths of God. In such a case, spiritual sacrifices are cultural practices of religious significance. The influence of Islam has had more influence on traditional religion and culture in Africa than Christianity.

To some extent, Islam has influenced or ignored many traditional practices, as opposed to Christianity with traditional practices. Consequently, many; In theology of theology, God's discourse may have the theology of Islam. According to Islamic Doctrine, everything that is happening in this world is in God's will, because this strange event is God's approval stamp. Thus, such fatalist beliefs are held by both great Muslims and Christians.

The African traditional religion is the largest fountain from which African theology lies. Since religion, whatever the written code or separate revelation, all its teachings about God and creation are largely derived from the observation of nature and assumptions. Consequently, while most African traditions suggest that religion suggests monotheism, the variety of worship and respectful objects may suggest suggesting a shift to a monotheistic standpoint strongly maintained by Christians and Muslims.

African traditional religion is powerful And many nationalist Africans want to maintain the most cultural value in consideration of religious aspects. For example, some African theologians; They tried to create Christian theology based on the traditional African religion. Harry Sawyerr and E. Fashole-Luke, former teachers of the Sierra Leone University, argue that African ancestors play a role in teaching the community of saints as they talked about churches.6

Nyamiti and Bujo, Both African Christian Theologian John Parrat, using the concept of African ancestors to clarify Christianity. In Nyamity's opinion, Christ is considered to be the Elder, just as the human ancestors; Creates a relationship between the spirit world and the living, so Jesus creates a mystical relationship between God and the Christian community through the crucifixion of Jesus. Bujo, on the other hand, believes that Jesus is his first ancestor but goes beyond all other people.7 Society as a theological source involves all forms of human activity and interaction: politically, economically, socially, ethnically, etc. These factors become more and more complex every day so that certain features can be easily treated in any religion. These aspects or features are arguments and arguments from which the atheolies were built.

As a conclusion, I must say here that all of these theological resources are the God that we have handed over or experienced. It can be said that they are not sufficient to reach universally accepted African Christian theology, as they have so many features that are completely unacceptable to orthodox and even evangelical Christianity. But African theology is far from the Christian province, it draws a lot of inspiration from these sources, and it is undoubtedly a question that needs to be tackled as we move forward to see how far African theology can be done.

1 Osadolor Imasogie. The Guidelines of African Christian Theology (Accra: Africa

Christian Press, 1983) p. 56.

2 Tokunboh Adeyemo. Rescue in African Traditions (Nairobi: Evangel Publishing

House, 1977) p. 21.

3 Kofi Asare Opoku. Traditional Religion in Western Africa (Singapore: PEP, 1978) p. 54.

4 Byang H. Kato. The African Cultural Revolution and the Christian Faith (Jos:

Challenge Publications, 1976) p11

5 John S. Mbiti. African Religions and Philosophy (London: Heinemann, 1969) p. 104.

6 John Parrat. A Guide to Doing Theology (London: SPCK, 1996) p. 52.

7 Ibid, p. 53.

Source by sbobet

Leave a Reply

Your email address will not be published. Required fields are marked *