what is african traditional religion according to mbiti

Like Mbiti and Green, Magesa notes that the world of African Traditional Religion is a hierarchically ordered place where, On the lowest rung of the ladder are spirits, who are active beings distinct from humans and reside in nature and phenomena such as trees, rivers, rocks, or lakes. Dr. Mbiti states, "as long as African Theology, both oral and written keeps close to the scriptures, it will remain relevant to the life of the church in Africa and will make lasting contributions to the Theology of the Church universal." Mbiti asserts that the “African religion is a written history in the hearts and experiences of people.” As a result, it is quite difficult to make a comparison between the traditional African religion and the modernized African religion. Magesa discusses the African tradition in its various manifestations: its understanding of the human person and of life in general; aesthetics, politics, ethics, and of course religion, which he shows to be the architectonic basis of these other expressions or manifestations of African tradition. John Mbiti (1969:75) makes a distinction between two broad categories of spirits, namely, those which were created by God as such, and those which were once human beings. According to Paul, (2004: 2) ATR is the indigenous religion of the Africans which was handed over from one generation to another by word of mouth until recent attempts at documentation. The Cosmos Traditional Africans believe that the cosmos was created by a Supreme Being, God. An important area Green points to has to do with the role of God in these two systems of thought. 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. There is also a mystical order of the universe. Read, highlight, and take notes, across web, tablet, and phone. These act as a link between God and the human community. Green points out that there is a rational basis to African Traditional Religion that shows, in Kantian terms, that there is a “deep structure of universal moral and religious reason to it.” The three requirements of reason at the heart of this structure are: “first, a basic rule or procedure of moral choice; second, a metaphysic grounding the possibility of strict moral retribution; and third, . All rights reserved. Traditional African medicine is also directly linked to traditional African religions. On the whole, Mbiti’s African … It is time that African Traditional Religion be written by indigenous people who have not be contaminated by the western religions. Rev. Specifically, by reflecting on the wonder and magnitude of the universe, they came to the conclusion that God must exist: they posited the existence of God to explain the existence and sustenance of the universe. After that he served as Director of the Ecumenical Institute Bossey, of the World Council of Churches near Geneva, Switzerland. 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. For a long time it will continue to exist; it will not be easily wiped out by these other religions or by secularism.. John S. Mbiti: The Prayers of African Religion, SPCK, London and Orbis Books, New York, 1975, p. 162.. Mbiti, ibid.. Mbiti, op. Rent and save from the world's largest eBookstore. To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. African Traditional Religion has grown out of the African soil. . He contends that although African Traditional Religion generally refers to God as creator and sustainer of the universe, morally good, omniscient, and caring toward humans, “yet even where this is held to be true, the high god in Africa is very often regarded as distanced from human affairs.” And even when he is considered benign, “the high God is morally otiose, having little direct retributive relationship with humankind.” In some situations, the high God is cast in unfavorable terms as one who creates and who kills. A Journal of the McGrath Institute for Church Life, by Paulinus Ikechukwu Odozor Written expressly for the middle grade struggling reader, the series does not contain strong language, edgy themes, or dysfunctional families. in Africa. Acts are wrong if they hurt or damage relationships or if they are discovered to constitute “a breach of custom or regulation.” To buttress his point Mbiti states that in certain African societies “to sleep with someone else’s wife is not considered ‘evil’ if these two are not found out by the society which forbids it, and in other societies is in fact an expression of friendship and hospitality to let a guest spend the night with one’s wife or daughter or sister.” Mbiti’s assertions must be read as a limited reference to some African societies and in some limited settings. So, basically, to speak of … The departed come into the picture because they are the roots on whom the living stand. African Religions and Philosophy (1969) by John S. Mbiti; African Traditional Religion; Environmental conservation anchored in African cultural heritage by Bakanja Mkenda ; Ecological Implications of Water Spirit Beliefs in Southern Africa: The Need to Protect Knowledge, Nature, and … According to Mbiti, Africans believe that God has ordained a moral order for humans, through which they came to understand what is good and what is evil, so that they might live in harmony with one another and safeguard the life of the people. he states that for African man no ontological progression is possible beyond the spirit world: " Beyond the state of the spirits, men, cannot go o r develop. In other words, he shows that the sense of the divine was not something introduced to Africa by missionaries or by anyone else; that the knowledge of God in African religion was not much different from the idea of God that Christian missionaries preached in Africa; and, more specifically to our purpose here, that belief in God engendered a moral response that for centuries before Christian arrival in Africa directed moral life and interaction on the continent and among its peoples. It is the religion which resulted from the sustaining faith held by ... 1 J. S. Mbiti, African Religions and Philosophy, Heineman, 1969, p.1. Moral culpability is always on the shoulders of humanity.” The same hierarchy evident in the relationship between God, the ancestors, and humanity is also present in the relationship between the animate and the inanimate world, the former being superior to the latter. Secondly, there is moral and religious order. cit., p. 163.. In the face of persistent human iniquity, God is believed to furnish means of atonement and forgiveness, “thereby tempering justice with mercy.”, However, although Christianity and African Traditional Religion share some striking similarities, closer examination of African traditional beliefs reveals that the contrasts are far more striking than the similarities. This power is not accessible to everyone, and in most cases it is inborn, but the person has to learn how to use it. portrayed in African religions. A Summary of: John Mbiti’s contribution to African theology by Kwame Bediako Subdivisions of the article-text: Mbiti’s theological approach (on page 367) Theology as the embodiment of the Gospel (p. 370) African traditional religion and culture as praeparatio evangelica (p. 372) Mbiti… Around their fundamental element - God, the ancestors in the past point. Life, by nature between persons, based on age and function of Christianity the... 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