Full Text for Communicating The Message About Jesus To African Traditional Religionists. (Text)

1COMMUNICATING THE MESSAGE ABOUT JESUS TO AFRICAN TRADITIONALRELIGIONISTSEbenezer BoafoTraditional religions are religions that claim the universe works by rules andcycles that can be known, and that the universe is animated by gods and spirits, somefriendly others not (Ellwood 1995, 51). Traditional religions are practiced on all thecontinents of the world, especially in Africa, Asia, South America, and North America.This article focuses on African traditional religions by seeking to examinemeaningful ways of communicating Jesus Christ to its adherents in such a way that theycome to trust in Him as their Savior from sin without necessarily losing their culturalidentity.Alternative Designations, History, and MembershipTraditional religions are tied to particular ethnic groups. Traditional religionshave a number of alternative designations. Some scholars have designated them as“prehistoric religion,” “cosmic religion,” “non-literate religion,” “preliterate religion,”“archaic religion,” “local religion,” “animism,” “primitive religions,” “tribal religions,”and “Shamanism” (Manske and Harmelink, 1.00).This article uses “traditional religion” because this designation is most preferredby its adherents. African traditional religionists frown on designations like “prehistoric,”“non-literate,” “preliterate,” “primitive,” also “animism” because such designations aredeemed to be condemnatory. The term “shamanism” is looked down upon because of itsforeignness. In a context where tribalism (discrimination against other tribes) is frownedupon, the designation “tribal religion” is considered inappropriate. Further, importantwriters on African religions such a Kwesi Sarpong, Bolaji Idowu, and John Mbiti haveused the designation “traditional religions.” It is our intention to be sensitive to views ofthose involved in the religion under discussion.It is estimated that there are about 68,872,000 traditional religionists in Africa.The highest concentration is located in West and Central Africa (Manske and Harmelink,1.00).Worldview of the African Traditional ReligionistThe African traditional religionist’s approach to the universe does not conform tothe analytical approach that characterizes modern society (Williamson, 85). Beliefs arenot presented as theological systems, but are usually expressed as statements. As a result,this religion has no historical human founder nor creeds. It is expressed in wide localvariation in belief and practice (Manske and Harmelink, 1.00).2E.B. Tylor believes that traditional religion and the idea of a separate souldeveloped out of the experience of primitive humanity’s dreams and trances. Otherscholars like R.W. Marret said that traditional religions evolved over time. Traditionalreligionists, by contrast, believe that their religion originated through special revelationfrom the gods and ancestors.For the traditional religionist, this world is a community of spiritual beings andphysical beings. There are both good and bad spiritual beings. God, the Sky God or theSupreme God is Creator and head of the universe. He has withdrawn from activity andrules by delegated authority through lesser gods, ancestors, and the family. Human life isdominated by the presence of “spirit” everywhere, and a person has to live with his worldof spirit powers to manage and exploit the blessings that arise out of this relationship. Thelesser gods inhabit natural shrines such as rivers, trees, rocks, forests, or even animals.The lesser gods are usually referred to as God’s children and spokesmen. They arecreated by God and exercise derived power. The gods are usually deities of a town,family, or even personal deities. It is the duty of gods to maintain and increase fertility orthe “life-force” within every community.The gods are served by priests, priestesses and prophetesses. These priestsadminister charms (repositories of divine power), on behalf of the gods. Charms are usedto protect against the power of evil or to work harm against another person.In addition to the good spirits, there are evil spirits. The head of these evil spiritsis a being akin to the devil of the Christian religion. This being is hostile to humans andworks in close collaboration with evil spirits (demons) and witches or wizards.The seen world is represented by humanity and nature. Often humans areregarded as children of gods or semi-divine primal parents (Elwood, 51). Every person isa member of a blood group, the family. The individual is born into a family, is trained bythe family, develops in it, and is buried by it. An individual is obligated to the family,and he loses his social standing when his actions run counter to the community’s idea ofright conduct. Life cannot be sustained outside the family. The family also gives theAfrican traditional religionist a religious identity in that it is only by means of the familythat he or she is connected to the spiritual world of the ancestors.Humanity is the repository of “life-force.” The right use of this “life-force” is aperson’s chief responsibility (Busia, 197). Humankind’s chief end is to multiply andincrease.A human being is believed to have a soul and a spirit. At death the spirit returnsto the Supreme Being. While many adherents of traditional religions believe inreincarnation, it is generally believed that after death the soul passes on to a spirit worldsimilar to life on earth (Ellwood, 33).The dead are considered to be part of the clan, and are involved in life on earth.Meals are usually left for them, sometimes daily, and water or drink is poured to them as3libation. Through such rituals the spirits of departed elders are usually propitiated. Theirnames and deeds are recalled, and their favor and mercy solicited. While appeasing theancestors take the central place, it is the gods who order, oversee, and supervise life.Above all is the Supreme God.Life, as expressed in traditional religion, involves taking proper precautionsagainst the powers that might destroy a person. The adherent of Traditional Religiondoes not believe that human beings are corrupt or fallen. Within his own culturalenvironment he accepts himself as he is: a created being, possessing something of thedivine nature, one who exists and is sustained by God and a relevant cultural system. Healready lives with God, the spirits and the ancestors (Ellwood, 28).Sin, for the African traditional religionist, is not a state of being as in Christianity.Rather, it is primarily blasphemies or breach of vows against the gods or ancestors.Murder, theft and all “offences against persons or property are matters which have to besettled primarily by the family and society” (Williamson, 107). It would appear that thegods and ancestors are mainly concerned about their dignity and about offerings to bepaid to them, and that man’s concerns must be rectified and punished by man. It must berecalled, however, that the spirit ancestors and the gods sustain and keep the community(Busia, 204).The substance of traditional religions is tremendously varied (Ellwood, 29). Eachtribe exhibits certain unique variations. But the essence of all African traditionalreligions is the overlaying of our world by another world of gods, spirits of the returningdead and rites in a world where everything is alive. Moreover, their priests, throughecstasies (out-of-body journeys), are believed to be able to control spirits and travel in atrance to the spirit world or to intercede with the gods.Finding a Common Ground Between Traditional Religions and ChristianityTraditional religions and Christianity have some things in common, to the extentthat it has been suggested that traditional religions constitute a preparation for the hearingof the Christianity’s unique Gospel. A common ground can be found in the area of howthe universe came to be (cosmology).Both religions believe in a Supreme God who is creator. This Supreme God isalso benevolent, a helper and a deliverer. God in both religions, rules by delegatedauthority. In Christianity, God rules by his divine Son and through governments, andfamily heads. But in traditional religion, God rules through lesser gods, ancestors, andfamilies.Both Christianity and African traditional religions have creation accounts. InChristianity, Adam sinned in the Garden of Eden, and an alienation of humans from Godresulted. With this, alienation from an originally given right relationship of humans withGod, death, both physical and spiritual, entered the world. In most African traditional4religions, the Supreme God dwelt close to humanity until humanity offended God. Theoffended God departed and chose to dwell far away from the reach of humanity.The two religions claim that the universe is inhabited by spiritual beings as wellas physical beings. These spirit-beings are both good and bad. In addition to theSupreme God, both religions acknowledge the existence of a head of the evil spirits whois a personal opponent to humankind and is notorious for rebellion and destruction. InChristianity, this evil one is known as humanity’s accuser, Satan.Traditional religions and Christianity have specialized ministers who administercertain functions for the people they serve. Christianity has pastors, priests, and elders,while traditional religions have priests, priestesses, and prophets.Sacrifice for sin is an important theme in both religions. In African traditionalreligions, sacrifices are human beings’ attempt to turn back evil, or to bargain with God.In Christianity, however, God incarnate in the Person of Jesus Christ died as a sacrificefor the sins of the world.Both religions recognize the important role of the family as the basic unit ofsociety. The family nurtures the individual and offers the individual a sense ofcommunity.Finally, both religions believe in the continuation of life beyond death.The summary above, while not exhausting all the commonality betweenChristianity and traditional religions, shows some resemblance between the cosmology oftraditional religion and Christianity. These resemblances are useful in dialogue betweenthe two religions. At the same time, there are crucial differences between the tworeligions.Tension Between Christianity and Traditional ReligionsThe main differences between Christianity and African traditional religions existin the domain of their respective claims and in their organization. Above all, they differon how a human being enters a blessed eternity in the presence of a holy and just God.In traditional religions there is a faint line between humanity and the world of thespirits. Communication with the spirit world is the norm rather than the exception. Godspeaks the language of the people, the gods speak the language of the people, and theancestors also speak the language of the people. But in Christianity God does not permitits adherents to communicate with any spirit apart from Him. God also forbids anyattempt to contact the spirits of the dead. Certainly the Scriptures note that at timesangels talked to human beings. Angels approached Abraham; an angel talked to Joshua;an angel appeared to Mary; and an angel appeared to the women who visited Jesus’ tomb.Yet it is clear that the humans involved did not initiate these encounters.5Christianity’s emphasis is on the unique quality, content, and purpose of itsrevelation, while traditional religions make no such claim. Traditional religions may becalled nature religions. They are “directed towards the maintenance of vitality in the lifeand society of the natural man” (Williamson, 96-99), while Christianity’s emphasis is ona special spiritual kingdom centered in a unique individual who is both God and Mancome to give sinners forgiveness and God’s new creation.In this regard, Christianity sees the Divine Being in terms of a unique Personrevealed and involved in history, Jesus of Nazareth. Through Him God the Creator, whois also Redeemer of creation, is fulfilling His will and purposes. For the traditionalreligionist the Creator Supreme God is far removed from human involvement, least of allits suffering. He is inaccessible to humankind.Christianity’s strong ethical consciousness is based on God’s action on behalf offallen humanity (Colossians 3:1-3). For the adherent of traditional religions, though,what is called religion is not in any way related to moral ideas. Righteousness is usuallyset forth by society. Righteousness is to honor and sacrifice to gods and ancestors, and toobserve tribal norms of behavior and taboos (Ellwood, 51). But when the Bible gives itsreaders explicit ethics and morals, it is God who sets the standard for righteousness. Atthe same time, He also gives righteousness and empowers righteous living of anyone whois “in Christ.” A person is righteous in God’s sight when he or she trusts Christ as thetruly Righteous Savior. In Christ is the central revelation of God’s grace and forgiveness(Isaiah 59:14).Unlike traditional religions, Christianity is not rooted in one land or race of peoplebut is universal. According to Christianity, God speaks to individuals and groups ofpeople across all cultures. God as Creator and Redeemer gives each and every individuala special sense of worth and dignity. Human self-esteem is not dependent upon one’ssocial status or clan prominence or fulfillment of tribal ritual, but upon God esteemingthem by saving them in Jesus Christ.In traditional religions, God is just like a natural inheritance: passed fromgeneration to generation, giving the group rather than the individual the sense of worthand dignity. With reference to Akan religion, for example, J.B. Danquah said that “Akanreligion, in its highest expression, is the worship of the race.” (Danquah, 169)Christianity has a sacred book, creeds and dogmas. Traditional religions areexpressed through cultic rites and religious practices. Oral tradition and repetitive ritualsconvey beliefs in traditional religions.In summary, Hiebert (1978) would classify Christianity as a high religion andtraditional religions as low religion. A high religion is systematized and well-organized.“High” religion places emphasis on the high God and cosmic ideologies. Low religionsplace emphasis on how to control spiritual power. Their main concerns are pressingearthly issues. These differences prepare the ground for a closer look into the worldviewof the traditional religionist.6Christian Witness and the Worldview of Traditional ReligionChristians must learn the categories of thought of traditional religionists andexplore ways by which Christianity can be communicated through their own categories.In witnessing about Jesus’ ministry on behalf of helpless sinners, Christians can addresscentral issues of the Christian faith without neglecting issues relating to ethnic identity.The traditional religionist lives in community with family, ancestors, and gods.He finds his identity in this relationship. He will be interested in issues relating to hisidentity within the Christian message. How could he be a member of his tribe, break hisancestral links and become a Christian, an identity apparently foreign to him? He lives ina spiritual world, a context of participation in a world surrounded by God, the gods andthe ancestors, and Christians need to respond to his questions on these concerns.Christians can communicate the unique message of the Gospel to the traditionalreligionist without compromising the message or asking the hearers to annihilate theirculture. The central proclamation of Christianity, the giving and receiving of God’sforgiveness of sin through Jesus Christ, as well as issues relating to theological identity,do not need to be divorced from one another. It is possible to bring them together. Godis to be proclaimed as the rescuing Creator God of all people Who in Jesus Christprovided every tribe and nation the way to a blessed eternal life. Moreover, He is theonly one true God in whom the traditional religionist receives his valuable identity.Communicating the Central Issues of Christianity to the Traditional ReligionistGod the world’s Creator is also its Redeemer. He Himself acted in Jesus Christ tosolve the universal sinfulness of human beings, and their need for his rescue from sin’sdomination.In addressing the universal sinfulness of humanity, Christians need to reformulateand expand the traditional religionist’s understanding of sin and salvation according tobiblical concepts. Sin must be defined as God sees it, beginning with pre-existingperceptions of sin and salvation and redefining this indigenous terminology to conform tobiblical categories. This reformulation would enable the Traditional Religionist to seethe futility of turning to ancestors and spirits for freedom from bondage to sin, ancestorsand evil spirits. Rather the Christian message brings to the traditional religionist certainsalvation as a gift already purchased for him, wrapped in the Person of the living Godincarnate, Jesus Christ, Lord of all time, places and people.African Traditional Religion and SinIn traditional religions sin is defined theologically and socially.Theological sins are primarily blasphemies or breach of vows against the gods orthe ancestors. They are sins defined by spirits, sins that disrupt human relationships with7God, gods, and spirits. The tendency to fall out of favor with the gods and the ancestorscauses the traditional religionist to live in an environment of fear. When he sins againstthe gods he only has recourse to sacrifices to seek blessings, appease angry gods, inducespiritual beings to turn back evil, and to honor them. These sacrifices are rarely done inpraise of God.Social sins, on the other hand, are offences committed against individuals orgroups within the culture. In these cases there is a breach of the individual against thecorporate community (Mbiti, “God, Sin and Salvation in African Religion,” 4-5). Thetendency to lose face discourages social sin. Interestingly, the greatest social sin issorcery, since someone in the community is covertly seeking to kill, maim, or destroy byritual means.Sin is anything that disrupts the cohesiveness of an ordered world and causesdisharmony. When disharmony occurs, rituals such as sacrifices and offerings must beperformed to restore order in the universe. For the traditional religionist, salvation is therestoration of harmony. It is achieved through sacrifices which reestablish the spiritualbalance between God and man, the spirits and man, the departed and the living (Mbiti,African Religions and Philosophy, 59).The Christian needs to explain to the traditional religionist that humanity is bynature sinful and that his concepts of sin, righteousness and salvation displease God.Because sin is more than a matter of wrong thoughts or inadequate rituals, the traditionalreligionists, like all sinful human beings, need to turn in total dependence upon Christ’ssacrifice on the cross for forgiveness of sins and reconciliation with God (2 Corinthians5:17-21).Christianity and SinA culture that has a strong sense of theological sin is generally responsive to theproclamation of the Good News of Divine rescue. The Christian has to explain to theTraditional Religionist how Christianity, whose concept of sin is primarily theological,has a deeper awareness of sin’s impact on human beings. Christianity tackles sin’s rootsin the human heart.Christianity sees humanity as a fallen race (Romans 6:23). This fallen conditionalienates human beings from the holy God. Every person’s basic need is salvation fromsin’s bondage and the gift of reconciliation with God through Jesus Christ.The fact that the traditional religionist continuously offers sacrifices to his godsfor sin indicates that he is sinful by nature. Nevertheless, any sacrifices human beingsperform are not able to atone for the penalties connected to his sinful nature. Christianscome with the Good News that human beings do not offer sacrifices any longer. GodHimself has offered the once-and-for-all perfect sacrifice through His Son Jesus Christ.Born sinless, Jesus also lived a sinless life. He also died on a cross as a sacrifice onbehalf of sinful humanity, paving the way for the gift of forgiveness to sinners and peace8with God. Christ’s sacrifice is powerful enough to atone for the man’s sinful nature,hence the supremacy of Christ and the Christian sacrifice to that of the African traditionalreligionist.God continues to exhort Africans, as well as all others, to repent of their sins andtrust in Jesus Christ for the new life He provides. The traditional religionist has lost sightof this merciful and gracious God Who gives redemption in Jesus. For the traditionalreligionists to stay focused upon the true God in spirit and truth, Jesus Christ is the onlyhelp. The traditional religionist needs to turn his back on his idols and ancestral spirits,who in reality are manifestations of demonic spirits, and seek God’s comfort in ChristJesus.The Christian must speak the comforting, Good News that God will protect thetraditional religionist from any attacks of the evil spirits. Christ made a public show ofthem on the cross. And His Easter empty tomb is the proof of that conquest.The traditional religionist is to be invited to be baptized into the Name of theTriune God, and thereby have God’ Spirit, the blessing of the sonship of Jesus Christ, andthe heavenly Father’s favor (Matthew 28:19–20).However, the Traditional Religionist will want to hear more than thecommunication of the Gospel He will wants to find out how the Gospel fulfills his questfor identity. His usual question is: “Is that gospel not a white man’s religion?” “Is it notfor Westernized people?”How can the Traditional Religionist find his identity in Christianity?Traditional Religionists’ Identity in ChristianityWhen Basel missionaries first witnessed to the Akropong Chief in Ghana in thenineteenth century, the Akropong chief promised the missionaries that he would onlygrant them audience if the white missionaries could produce in his presence black menwho were Christians. The missionaries, in response to the chief’s request, sent for blackJamaican Christians who had been settled in Liberia after the abolition of slavery inAmerica. The Jamaican Christians traveled by sea to Ghana, and when the chiefrecognized that blacks could find their identity in Christ, he allowed the missionaries andthe Jamaicans to stay at Akropong.The chief was concerned with what most traditional religionists are concernedwith. “Is Christianity for the African?” “Is the Christian God not a foreign God?”The Christian needs to explain that witnessing to Christ does not consist inintroducing something foreign into the traditional culture, but it is letting the ChristianGospel relate to the revelation God has given of Himself prior to Christian witness. Thetask of the Christian is to convince the traditional religionist to see points of contact9between what God has revealed in the traditional religionist’s culture (general revelation)and the unique revelation that is the saving gospel.God, through the power and order of the created universe, as well as the internalwitness of the accusing conscience has given to all people a testimony that they areaccountable to him at a final judgment. No one can object that adequate opportunity hadnot been given to know God and his moral demands (Romans 1:19-20).General revelation is therefore God’s ready-made point of entry by which thetraditional religionist may begin his journey to the identity God himself establishes forhim in the Christian faith. For this reason, the Christian, in his witness to the Gospel canfeel free to use the language, concepts and idioms of the traditional religionist to accountfor the need for the blessing of the Christian faith. Because the same God of Whom theChristian testifies has already revealed Himself to the traditional religionist to someextent, the Christian message loses its foreign identity and assumes an indigenousidentity. For the same God who was imperfectly known by the traditional religionist hasnow made himself fully known as the Rescuer of the helpless through Jesus Christ.Thus, God’s previous revelation in the culture of the traditional religionistbecomes one of the means of linking the traditional religionist to Christianity.Christianity no longer needs to be viewed as a foreign religion, for in it the traditionalreligionist finds his true identity. (Galatians 3:26-28). In short, linking God’s previousrevelation (general revelation) to the unique Christian Gospel helps in presenting thatGospel to traditional religionists (Romans 10:14, 17).ConclusionThe Christian needs an objective understanding of African traditional religion inorder to effectively witness about the Christian faith. It is also important for the Christianto communicate the Gospel within the context of the cultural worldview of the tribalreligionist.The Gospel of Jesus Christ offers abundant hope to the African traditionalreligionist. It offers new birth and cleansing for the traditional religionist, and introduceshim to the supreme God from whom the traditionalist has been alienated for a long time.It frees the traditional religionist from extreme spiritual bondage and the fear of wickedspirits and introduces him to the liberty and comfort in Jesus. This Gospel points to thesacrifice of Jesus as the only valid sacrifice to overcome all evil powers, even death. Itintroduces the traditional religionist to the gracious and merciful love of the Lord God,who cannot be manipulated but works all things together for good for those who love himin Jesus Christ (Romans 8.28).The Christian message is both universal and particular. For the Gospel provides thetraditional religionist an enabling environment for the recognition and response to theliving God he had previously known, not in His mercy, but indemands and power. Nowthis God is revealed within a new context, the context of Christianity and the gift of10Divine mercy and redemption. Thereby the Traditional religionist comes to share in theAbrahamic link, worshiping the one and only God together with a universal body ofsaints.11BIBLIOGRAPHYAdeyemo, Tokumboh. Salvation in African Tradition. Nairobi, Kenya:Evangel Publishing House, 1979.Bediako, Kwame. “Translation and Translatability – A Recovery of our Time,”United Bible Societies Translation Triennial Workshop, Malaga, Spain. 2000.Busia, K.A. “The Ashanti of the Gold Coast,” African Worlds (1954).Danquah, J.B. Akan Society (undated)Ellwood, Robert S. Many Peoples Many Faiths. 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