Africa Cosmogony and Christianity, A Comparative Studies in the Context of Environmental Crisis
ABSTRACT
African is a continent that is south of Europe, east of Atlantic ocean, west of Indian ocean and North of Antarctica which comprises of countries over 56, and Africans are Native of Africa and one of the ethnological belonging to an African race. Cosmologically, the origin and development of that face of Universe is different from their western counterpart, for Africa is regarded as one of the third world countries still under developing that is why Africans experience the first explorers the Portuguese, the missionaries who came to trade, for political (colonizing) and also for propagation of the gospel. Although Africans had their own indigenous religious beliefs and practices of the Africans, a religion which resulted from the forbearers even to this present Africans. It is an indigenous religion which is under girded by a fundamentally indigenous value system and had it own pattern with its own historical inheritance and tradition of the past. It is ‘aboriginal’ or fundamentally handed down from generation to generation. Therefore, African traditional religion contributed towards Christian theological discourse and also benefit the African church. ATR is accommodated in the African initiated churches (AIC) The members of these churches aim to be Christian without losing their faith identity. ATR is a religion that is practiced throughout Africa before the arrival of the West missionaries, the love premises of ATR is the maintenance of African culture and main features is loyalty to the ancestors and accompany of rituals that expresses this loyalty. This studies addresses the appropriateness of ATR’S resources in terms of their contribution to the doctrine of trinity , For when they early church worship God the father, God the son (Jesus ) in the presence of the holy spirit, a tension developed. The question of monotheism versus polytheism and the nature of position of Jesus within the trinity were put forward and addressed, For the doctrine of trinity is uniquely Christian and includes the belief in Jesus Christ as the son of God who alone mediates between God and men.
INTRODUCTION
It is an accepted position that African initiated churches (AIC) were formed as a result of the search for a unique African identity and culture. This is the popular assumption among many African theologians of which, Maluleke (1994) was of the opined that African identity and culture are preserved in ATR religion. The Union of ubuntu or communion is that ATR is based on the conviction, that African life is lived within a community. African Christians continue their veneration and worship of ancestors while upholding a Christian identity. Erickson doctrine of trinity is what defines Christian faith. Among the religion of the world, the Christian faith is unique in making claims that God is one and yet three (3) who are God (Erickson 2006:247) Christian theologians accept that the doctrines is the heart of the Christian faith. Throughout its history, the church has confessed and proclaimed that it worships on one God yet in three (3) persons. Father, son and Holy Spirit. This therefore focuses on the relationship of these three (3) persons within the God head and the manner in which the relationship influences Christians within the Christian church in Africa.
AN AFRICAN APPROACH TO CHRISTIAN TRINITY
There was a common conception in missionary circle that Africa had no prior religion, and hence was a “dark” continent. This view and the actions flowing from it were regarded by Africans as the gospel of superiority of western value and system and also using these claims to justify European conquest and exploitation of Africa. This Goba (1988:19) says that missionaries were not only perceived as turning Africans away from their culture but were also understood to be undermining Africa culture by being superior in the sense that the compared African culture to their so called superior culture. Consequently, missionaries were regarded as an agent of colonizing of Africa. Maimella (1991) claims that the indigenous counter movement was all about the resistance against domination, he declares that this kind of resistance to western culture and religions imperialism that led to the breakaway of the so called African independent churches from the white dominations in the 19th century (p7) Moila (1991) believes that western Christianity had failed to met the Africans aspirations. He continues to say that it create a serious vaccum in their lives, he claims that western Christianity has taken from Africa a religion which was functional and useful in their lives.
African is a continent that is south of Europe, east of Atlantic ocean, west of Indian ocean and North of Antarctica which comprises of countries over 56, and Africans are Native of Africa and one of the ethnological belonging to an African race. Cosmologically, the origin and development of that face of Universe is different from their western counterpart, for Africa is regarded as one of the third world countries still under developing that is why Africans experience the first explorers the Portuguese, the missionaries who came to trade, for political (colonizing) and also for propagation of the gospel. Although Africans had their own indigenous religious beliefs and practices of the Africans, a religion which resulted from the forbearers even to this present Africans. It is an indigenous religion which is under girded by a fundamentally indigenous value system and had it own pattern with its own historical inheritance and tradition of the past. It is ‘aboriginal’ or fundamentally handed down from generation to generation. Therefore, African traditional religion contributed towards Christian theological discourse and also benefit the African church. ATR is accommodated in the African initiated churches (AIC) The members of these churches aim to be Christian without losing their faith identity. ATR is a religion that is practiced throughout Africa before the arrival of the West missionaries, the love premises of ATR is the maintenance of African culture and main features is loyalty to the ancestors and accompany of rituals that expresses this loyalty. This studies addresses the appropriateness of ATR’S resources in terms of their contribution to the doctrine of trinity , For when they early church worship God the father, God the son (Jesus ) in the presence of the holy spirit, a tension developed. The question of monotheism versus polytheism and the nature of position of Jesus within the trinity were put forward and addressed, For the doctrine of trinity is uniquely Christian and includes the belief in Jesus Christ as the son of God who alone mediates between God and men.
INTRODUCTION
It is an accepted position that African initiated churches (AIC) were formed as a result of the search for a unique African identity and culture. This is the popular assumption among many African theologians of which, Maluleke (1994) was of the opined that African identity and culture are preserved in ATR religion. The Union of ubuntu or communion is that ATR is based on the conviction, that African life is lived within a community. African Christians continue their veneration and worship of ancestors while upholding a Christian identity. Erickson doctrine of trinity is what defines Christian faith. Among the religion of the world, the Christian faith is unique in making claims that God is one and yet three (3) who are God (Erickson 2006:247) Christian theologians accept that the doctrines is the heart of the Christian faith. Throughout its history, the church has confessed and proclaimed that it worships on one God yet in three (3) persons. Father, son and Holy Spirit. This therefore focuses on the relationship of these three (3) persons within the God head and the manner in which the relationship influences Christians within the Christian church in Africa.
AN AFRICAN APPROACH TO CHRISTIAN TRINITY
There was a common conception in missionary circle that Africa had no prior religion, and hence was a “dark” continent. This view and the actions flowing from it were regarded by Africans as the gospel of superiority of western value and system and also using these claims to justify European conquest and exploitation of Africa. This Goba (1988:19) says that missionaries were not only perceived as turning Africans away from their culture but were also understood to be undermining Africa culture by being superior in the sense that the compared African culture to their so called superior culture. Consequently, missionaries were regarded as an agent of colonizing of Africa. Maimella (1991) claims that the indigenous counter movement was all about the resistance against domination, he declares that this kind of resistance to western culture and religions imperialism that led to the breakaway of the so called African independent churches from the white dominations in the 19th century (p7) Moila (1991) believes that western Christianity had failed to met the Africans aspirations. He continues to say that it create a serious vaccum in their lives, he claims that western Christianity has taken from Africa a religion which was functional and useful in their lives.
AFRICAN TRADITIONAL RELIGION
The faith in ancestors continued to be practices by many African Christians. According to choon & vander merwe (2008:1299) this phenomenon and practices is an attempt to preserve a good relationship with the departed kin. The practice and involvement in ancestral rituals should be seen as religious motivated, they also state that ancestral rituals are intrinsically a form of worship?
THE USE OF AFRICAN TERMS
Badimo, Izinyanyah, swikwewembu, abaphansi or Absi Eyong, mme Abasi, are all terms that are stronger than the terms ancestors, anyone who speaks South African languages or Ibibio language in Nigeria will know that all are referred to gods. The same can be said about shangaan because in this language God is Xikwembu (Singular) and the ancestors are Sikwembu (Plural) meaning gods. These terms are related and are used by turaki (1999:80) he reflected on his book “Christianity and African gods referring to ancestral spirits. The ancestral spirits are a part of the African divinities.
The faith in ancestors continued to be practices by many African Christians. According to choon & vander merwe (2008:1299) this phenomenon and practices is an attempt to preserve a good relationship with the departed kin. The practice and involvement in ancestral rituals should be seen as religious motivated, they also state that ancestral rituals are intrinsically a form of worship?
THE USE OF AFRICAN TERMS
Badimo, Izinyanyah, swikwewembu, abaphansi or Absi Eyong, mme Abasi, are all terms that are stronger than the terms ancestors, anyone who speaks South African languages or Ibibio language in Nigeria will know that all are referred to gods. The same can be said about shangaan because in this language God is Xikwembu (Singular) and the ancestors are Sikwembu (Plural) meaning gods. These terms are related and are used by turaki (1999:80) he reflected on his book “Christianity and African gods referring to ancestral spirits. The ancestral spirits are a part of the African divinities.
JESUS IN AFRICA
Malukeke (1994) asserts that Jesus in Africa need to be understood to refer how Black and white Christians in the light of the past discrimination racism and artificial separation can come together a participants in a larger homogenous culture perceive and proclaim Christ (pg. 55) on the Christological debate malueke 1994:57 says that Christ in Africa is the healer, liberator, ancestor, mediator, elder, brother, the crucified one, head and master of initiation and the black messiah. He also makes the assurance that there is only one Jesus who cannot be duplicated. In other words, the Jesus who is being presented by the Africans is the same as Paul of tarsus preached when he said “I preach Christ and him crucified but can African theologian say “when a person is in Christ is a new creature the old things has passed away, behold all things are become new ( 2 Cor. 5:7).
In African theology, it seems that when Christ is in Africa he becomes one of the ancestors, then if so be it what does the father become and the holy spirit in such a case the boundaries of the Christian faith are tested.
TALK ABOUT TRINITY IN AFRICA
The African perspective of the Holy Spirit is formulated without clearly defined role as position for Jesus Christ. The human context plays significant role when doing biblical studies, so sin is not viewed in terms of the African as standing in a relation to God. The focus is rather the wrongs that were perpetuated by colonizers an oppressor upon Africans. Maybe, this is the reason that not many African theologian attempt to discuss the true God.
COMMUNITARIAN DIVINITY
Ogbonnaya (1994) says an African interpretation of the trinity applies in his novel to the community which is the basis of relationship for Africans and he makes some links with the plurality of God, within the trinity. According to him, community and fundamental interconnection underline the African model of seeing and being in the world. He approaches trinity from the position of ‘many’ as in community.
NYANITI: ANCESTOR AND DESCENDANT
He discusses the doctrine of trinity from the perspective of ATR concepts of ancestors about the cult of any ancestor in Africa, even though there is no uniform system of beliefs, nevertheless, the cult belongs to majority of the African people. He claims that the reason African desire to have many children is because by naming a child after the name of an ancestor, the spirit continues living in the family for this link is the continuation of the relationship because no one can be an ancestor of a family that they are not related to by death.
By death an ancestor enters life of sacred super human status, but the power of the ancestor is only linked to the family where the living enjoy the benefit of the death as long as they keep on venerating that ancestor.
KOMBO: AFRICAN NAMES:
Kombo (2009”13) investigating on idowu’s work, mbiti inquires about African gods before the arrival of the missionaries. He argues the that the missionaries ignored African god and Christian god. ATR prepares Africans for the acceptance of Christianity when the bible was translated into African languages, local news were used for God.
CONCLUSION
In conclusion, the African response to God are officially a product of the church and are therefore part of Christian tradition. The African Christian community of faith needs to take ownership of the creeds especially the Nicene creed. Historically, the debate on the nature of Jesus Christ, his position and relationship with the father began here in Africa. When the debate started to emerge around 311ce, Arius bishop of Alexandria and Athanasius were in Egypt, even when the Nicaen debate continued beyond 325. Athanasius spoke from Egypt in Africa. In addition, it has started that the term trinity came from one of the son of Africa named Tertullian.
REFERENCES
Afeke, B, & Venter P. 2004 christianisation of ancestor veneration within traditional religion An evaluation in Die skrflig/in luce verbi 38(1) 47-61 http://dx.doi.org 10.4102/idsv3811
Basi, nd Despiritu sancto in New Advent viewed May 2011.
Beyer, J and Mphahlele, D, 2009 Jesus Christ as ancestors, an African Christian understanding, His, teologies studies/ideological studies 66(1\\0, 38-42
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