Theological resources in Africa

African worldviews, arguing with God has its origins in different cultures and the unique. The needs of the Christian tradition, the quest for an African theology a guide for a basic survey of Africa from the perspective of God’s command.

The Bible has a biblical base of Christian theology and, to some extent, Systematic Theology, immediately, takes some influence from the accepted religious traditions of the resurrection in the period. The Bible and church tradition for two basic theologies of different Christian sects and denominations that are considered sources creates.

Don’t tell God about the African tradition, long experience has been a mix of oral tradition and transmitted through the ages. In addition, two major religions of the world plus the influence of cultural factors, therefore, contribute to this discourse and to great effect, traditional religion was.

A lack of any of the documents of the corpus of religious literary-criticism, doubt and made a lot of comments exposed to the African traditional religion. Some refer to traditional religious practices as animism or heathenism. But pre-Christian African religious practices which inherited past experiences, it should be noted that should be considered as a reflection of.

The call of an African theology, these factors should not be ignored. The phenomenon of Africans in the expression of any theology that may arise, which God also wants to contribute to lived resources;. In essence, Christianity is a historical religion because it is always “the Blues” private theology is impossible. The sources of African theology in some Christian circles, theology is not acceptable when doing is very important.


Omasogie says, First Christian in Europe in the medieval period when it comes into its own, including accepting the reality of the spiritual realm a serious problem. Under such an atmosphere, a sense of God’s presence in nature and regarded as tangible symbols of his presence, the material elements, to symbolize the presence of the use of it was easier.One

In simple terms, an expressive factor of nature as a supreme being, to an extent served as a grip. Regards pre-Christian African in this respect with different thoughts. Anyway, discussion or evaluation of the existence of the Almighty God and creation was written by observing nature and the sacred in the absence of any activities. Therefore, God, creation, human, etc. about African traditional religious stories.

For example, rain is considered one of the great blessings of God. Bantu, and about the Gikuyu of Kenya as the movement of God like the sound of Thunder, conversation groups in the Democratic Republic of Congo, Togo, Ghana and Benin Ewe, whereas about thunder. On the other hand, the Yoruba of Nigeria, as a sign of God’s anger about Thunder.Two

Created by God to fulfill specific functions in general, God, who is related to. Some West African societies, as in the prophets of God, they see creatures as kids shovel. This is God male or female beings look like, and places of abode, hills, rivers, trees, rocks, sea, or even some animals can be provided.Three

As a result, some African societies, these natural elements that are related in some respect and with great respect for the Supreme factors is performed as inhabited by spirits or any other way. For example, in some societies, women of a village with a clear head, or slippers may not go with.

Traditional Cultures

In Africa religion and culture are intertwined and sometimes completely would be very difficult to distinguish what is part of the complex religious and cultural. There are some religious activities cultural activities most to them. Ancestors spirits to do magic or they can require a spirit or some other rowing pouring a drink.

Byang Kato says religion is the heart of culture. An adjustment requires a change in the culture of religion.4 there are some religions which have cultural activities. For example, polygamy in Africa, the cultural value of religious performance. Kinship social relations between people in a society which control of direction is very important in African culture. Determines the behavior of another individual.A typical Mende culture in Sierra Leone 5 the crime of adultery is a sin against God, against society.

But to be a connection between culture and religion, some even as many such cultural performances, may God B E us to the conclusion that it is quite obvious to see that provides the relevant facts. In such a case, sacrifices to spirits are cultural practices that have a religious importance.

The Influence Of Islam

Islam to Christianity in Africa has had more influence on traditional religion and culture. To a degree, contrary to what traditional practices have been entertained under the influence of Islam or Christianity, many traditional practices are ignored. As a result, theology is a discourse about God in African theology may be a flaw to many. That’s obvious because it has God’s stamp of approval according to the teachings of Islam, God is there in everything in this world. Thus, the fatalistic Muslims and Christians is held by a large portion of the child’s delivery.

African Traditional Religion

African traditional religion, African theology, which is plotted in a large fountain creates. Because it is a religion without any written codes or special revelation, God and creation is drawn from the observations and assumptions about the nature of great teaching. As a result, while most African traditionalists would suggest suggests religious monotheism, worship and objects of veneration both by Christians and Muslims monotheists, the plurality of strong may suggest a change of the location of the hero.

A strong influence of African traditional religion and that there is a large number of Africans without considering the effects of the nationalist religion wants to protect the cultural value of best practices. For example, some African theologians on African religion Christian theology to the design of the traditional mode of based they worked. The doctrine of the communion of saints is presented as the religion of their African ancestors and the role of Harry Sawyerr of University of Sierra Leone, and E. Fashole-Luke, a former Professor, argue.Six

Nyamit and Bujo, African Christian theologian and African Christology by John Parrat was expressed using the concept of the ancestor to illuminate. Nyamity God according to the only human ancestor; it establishes a link between the spirit world life, because of Jesus, His crucifixion, which establishes a mystical bond between God and the Christian community, that can be regarded as the ancestor. The first ancestor of Jesus, surpassing the other, but this Bujo on the other hand, believes.Seven


As a source of Theology of society: political, economic, social, ethnic, etc. includes all forms of human activity and interaction. These factors, some of them is becoming complex to the point that everyday features are easily sent by any religion. These aspects or features, discussions, and independent points atheoloagies built has become.


As a result, all these sources of theology to present concepts of God based on what he wants manually, or has experienced we must emphasize that here. Since there are so many features that it is unacceptable to Orthodox and Protestant Christianity, not even an universally accepted African Christian Theology it can be said that they are not sufficient to arrive at. But African theology away from the Christian domain draws much inspiration from these sources, and the future of Theology in a way we can watch how in Africa there are issues undoubtedly to be grappled with pass.

Final notes

1 Osadolor Imasogie. The rules for African Christian theology (Accra:

Christian press, 1983), p. 56.

Tokunboh Adeyemo 2. Of Independence In The African Tradition( Nairobi: Bible Publishing

House, 1977) s. 21.

3 Kofi Asare Opoku. (Singapore: PEP, 1978) West African traditional religion s. 54.

4 Byang H. Kato. African Cultural Revolution and Christian faith (Jos:

Challenge Publications, 1976) 001

John S. Is 5 Mbits. (London: Heinemann, 1969) s African religions and philosophy. 104.

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

E. A. G. 7, P. 53.

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