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Animism, Secularism and Developing a Tripartite Model for Understanding World Cultures

What do African Animists, Japanese Shintoists and American Secularists have in common? How do they differ from one another? Here is a preliminary discussion draft suggesting that theirs and theworld views of others can be classified by summing their animistic, secularistic and theistic components.

By Gailyn Van Rheenen n my book Communicating Christ lead to the that humanity, with its Animism is power—power of the I in Animistic Contexts I contrast scientific understanding, is self– ancestor to control those of his animism and secularism and evaluate sufficient, able to handle all obstacles lineage, power of an evil eye to kill a both on the basis of Christian theism in , without any need of . But newborn or ruin a harvest, power of (1991: 95–102). After studying these Jeremiah’s words call the secular planets to affect earthly destiny, concepts in my course on Animism, a to dependence on the Creator power of the demonic to possess a creative group of graduate students God: “I know, Oh Lord, that a man’s spiritist, power of to control suggested that all world cultures could life is not his own; it is not for man to human events, power of impersonal be categorized by the extent to which direct his steps” (Jer. 10:23). forces to heal a child or make a they are secular, animistic, and theistic. Four presuppositions of this secular person wealthy. They worked with me to construct what thinking are described by Diogenes Animists perceive that they are we called a tripartite model for catego- Allen in Christian Belief in a Post- living in an interconnected world. rizing worldviews. This model, first modern World: (1) The world is studied They are intimately connected to suggested by Yukikazu Obata of , without any reference to God; (2) their families, some of whom are will be diagrammed in this presenta- living and some of whom have tion. Before the model is presented, Morality and are rooted in reason rather than in a compassionate, holy already passed on to a spiritual realm. however, I will describe and contrast They are also connected to the the secular, animistic, and theistic God; (3) Progress is inevitable and would free humanity “from social spiritual world; the ambivalent worldviews. bondage and vulnerability to nature”; yearning of , spirits, ancestors, and (4) Knowledge is considered to be and impact the living. Secularism inherently good. But in what Allen Animists feel a connectedness with calls the postmodern age each of these nature. The stars, planets, and moon Secularists believe that God is either secular assumptions is being called into are thought to affect earthly events. non–existent or irrelevant to affairs of question (Allen 1989:3). The natural realm is so related to the this world. They divide the world into human realm that practitioners divine two large slices, the natural and the current and future events by . Only natural powers, Animism analyzing what animals are doing or which can be empirically analyzed, are Animism is “the belief that personal by sacrificing animals and analyzing thought to operate in the natural world. their livers, entrails, or stomachs. The secularists’ world is a “closed spiritual beings and impersonal spiritual forces have power over human Animists also believe that they are universe” because natural powers are connected with other human beings. thought to operate with no interference affairs and that humans, consequently, must discover what beings and forces They access the thoughts of other from any spiritual realm. Secularists, human beings through ESP or other consequently, tend to live for the here are impacting them in order to determine future action and, frequently, types of thought transfer. Thus the and now; are absorbed by material, animist that no person can this–worldly concerns; are extremely to manipulate their power” (Van Rheenen, 1991:20). This definition live as an individual separate and busy with earthly distractions; and are apart from his extended family, career consumed. Even Christians assumes that an interaction exists between the divine and the human, the spiritual powers, nature, or thoughts within secular societies reflect this of other human beings. While secular thinking. They often seek and sacred and the profane, the holy and the secular. Personal spiritual beings and assumptions are increasingly being therapy for illness without relying on called into question in this post- the Great Physician. In other words, impersonal spiritual forces are thought to be everywhere shaping what happens modern age, various forms of and healing are divorced as if animism have become viable options. God has little to do with life as a whole. in the world. Humans with this Many study the sciences without worldview employ to In many ways animism is the total reflecting on the Creator who created determine what powers are impacting opposite of secularism. Animists and sustains the universe. Science and their and manipulate this power perceive that all of life is controlled are thus disconnected. This can for their own benefit. The of by spiritual powers; secularists INTERNATIONAL JOURNAL OF FRONTIER MISSIONS, VOL 10:4 OCT. 1993 170 Animism, Secularism, and Theism believe either that there are no spiritual prophets to proclaim his message to A theistic worldview poses a moral powers or that these powers seldom kings and the people (Jer. 1:5–6; God in charge of His universe. Isaiah intervene in the natural realm. Animists 15:19; Amos 7:16; Ezek. 3:17), and called him “the Holy One of Israel live in fear of spiritual powers whose gave his son Christ, the Messiah, (43:8). God speaks through Isaiah to activities must be divined and frequently to die for humankind (John 3:16). He say, “I am the Lord, your Holy One, manipulated; secularists believe they can elected Israel to be his priest to the Israel’s Creator, your King” (Isa. chart their own courses by human inven- nations (Exod. 19:5) and now works 43:15). The heavenly host reflect this tiveness, and resourcefulness and through the Church as his chosen quality of holiness by proclaiming, through reason. Animists seek to live in people to call the nations out of “Holy, holy, holy is the Lord God harmony with their world believing that darkness and into his wonderful light Almighty” (Isa. 6:3; Rev. 4:8). The the forces and powers of the world are (1 Pet. 2:9). sacrificial system described in interconnected; secularists manipulate Contrary to the secular and Leviticus is based on a holy God their world by means of science and animistic worldviews, a theistic desiring to unite sinful people with technology. worldview acknowledges that God “is Himself. Therefore, God identifies Amazingly, however, many similari- always at his work to this very day” Himself as “the Lord, who makes you ties exist between animism and secu- (John 5:17). While not denying the holy” (Lev. 20:8). These two qualities– larism. Both are rooted in of spiritual powers, Christian –love and holiness––make God distinct power. While animists believe in theism acknowledges God as the from all other spiritual beings. spiritual powers, secularists believe in incomparable one, the God of gods God, although reigning as sovereign human power. This emphasis on power and the Lord of lords. Moses’ confes- Lord over his universe, allows people leads both worldviews to be essentially sion of incomparability describes how the freedom to choose their allegiance manipulative. Animists seek to manipu- God’s nature is distinct from that of in life. This is a main tenant of the late spiritual powers by means of magic; other gods: “Who among the gods is theistic view. In the Garden of Eden secularists manipulate their environ- like you, Oh Lord? Who is like you–– Adam and Eve could choose the way of ments by means of technology. Both majestic in holiness, awesome in life or the way of death––the way of the animism and secularism are amoral glory, working wonders?” (Exod. or the way of the tree of systems. Animists erect taboos to 15:11). Even though God is perfect, knowledge of . Human control power or believe that some just, faithful, and upright (Deut. 32:4), freewill is a testimony of God’s love. force, such as , will make one pay Israel followed various gods, who He desires that people follow him later for the sins of today. Secularists were in disguise (Deut. because they love and adore him. seek, by reason, to erect logical fences 32:17). These powers variously are of morality, but all such fences eventu- called gods in the Old Testament, ally fall before the strong winds of demons in the Gospels, or principali- A Radical Difference cultural forces. Both animism and secu- ties and powers in Pauline literature. As the above discussion illustrates, larism are extremely adaptable to the My contention is that, although these the essence of Christian theism is ebbs and flows of cultural tides. Neither powers take different forms and radically different from either secu- believe that there is such a thing as manifest themselves in different larism or animism. First, Christian ultimate truth. Animism is continually cultural ways, their essence is the theists acclaim a personal loving, holy changing form: one generation same in all ages. The names of powers God. Secularists either deny God or polytheistic gods, the next seeks answers who oppose God vary in different believe that he is not actively involved to life’s problems by following the biblical contexts, but their origin and in the world. Animists understand God patterns of the stars, the third believes essence are one (Van Rheenen 1991: to be (1) a distant, unapproachable that the stars and planets which their 99–124). Creator, (2) the Supreme Being whose fathers followed are really personifica- The predominant attributes of God, nature is refracted in lower spiritual tions of the personal gods of their grand- his love and holiness, demonstrate the beings to whom and fathers. Secularism is equally adapted central qualities of Christian theism. are made, or (3) the impersonal power and relativistic. One paradigm of truth God is characterized by “steadfast that permeates all of nature (Van takes the place of another paradigm love” (hesed). He is “compassionate Rheenen 1991: 243–246, 298). which is displaced by still a third. and gracious, slow to anger, Each of these perspectives is a abounding in love and faithfulness” contrast to the true nature of the Christian Theism (Exod. 34:6-7). This attribute is Creator God. Second, theists hold to demonstrated continually by God’s Christian theism stands in stark objective reality as defined by God who saving actions throughout the Old stands above changing earthly cultures. contrast to both animism and secularism. Testament (Num. 14:18; Neh. 9:17; Theism presupposes the God who Secular and animistic perspectives Psa. 86:15; 103:8; 145:8; Joel 2:13; change rapidly as old paradigms are created the heavens and the earth has Jonah 4:2). In the New Testament this always been a personal loving active replaced by new paradigms of reality. attribute is attested in the sending of Third, theistic morality is rooted in the God. God has raised up judges to deliver his divine Son to become flesh and die the Israelites (Judges. 2:10–19), insti- eternal nature of God, who rules over for sinful humankind (Rom. 5:8). human cultures and societies. Although tuted priests to intercede for the people God’s eternal nature is love (1 John of Israel (Exod. 28–29; Lev. 8–9), sent moral issues change, God’s attributes 4:7–8). God, who is love, is also holy. of love and holiness provide eternal

INTERNATIONAL JOURNAL OF FRONTIER MISSIONS Gailyn Van Rheenen 171 principles for Christian morality. of conversation and is increasingly honor and praise. Secular morality, on the other hand, is less isolated from life. People, drawn from human philosophies, and however, are cynical about traditional Even in the lives of these Christians, animistic morality is based upon human religion which has empty forms but however, the acceptance of God and taboos and fear of spiritual retribution. little . This desire for spiri- other beliefs of the Christian has pß not necessarily displaced beliefs in Christian Theism gods, spirits, and ancestors. For A Tripartite Model for Classifying example, Dal Congdon has found that World Cultures the nominally Christian Zulu of South Secularism, animism, and theism Africa are still largely animistic at seldom stand alone as distinct world- heart. Fully 69.6% of all professing views. These worldviews are developed Christians continue to believe that by mixing together beliefs and practices ancestral spirits “protect” them and from various sources. This blending of “bring them good fortune.” Congdon’s cultural elements, called , is study found that “fewer professing common to every world culture and Christians affirmed the of Christ religion. 1 than expressed dependence upon the ancestral spirits for problems connected The triangular diagram provides a 7 with daily living” (Congdon 1985:297). model for charting the worldviews of Secular influences introduced by West- various cultures: 8 erners desiring to help Africa have also A Tripartite Model for Classifying become a reality in Africa. All too World Cultures: frequently revitalizes cultures which have been broken by 1— American Christians tu sin. Once revitalized, however, many 2— American Non–Christians begin to seek to satisfy their own felt 3— New Agers in North America needs and no longer are dependent on God or have time for 4— Western–Influenced Japanese 3 6 and prayer to Him. 5— Shintoists 2 I pray that this model, although 6— African Traditional preliminary, might Religionists 4 5 stimulate 7— Japanese Culture ality significant discussion and African become useful in the Christians of missions Secularism , yet rejection of the forms of tradi- Animism and missiological 8— Secular tional religion, has opened the doors to training and strategy. influences radiating New Age perspectives, frequently out of Christianity introduced as true Christian spiritu- Americans tend to syncretize secular ality. References and Christian perspectives but are only Japanese have difficulty perceiving Allen, Diogenes. Christian Belief in a marginally influenced by animism. Two God as personal, loving, and involved Postmodern World. Louisville: West- simultaneous changes, however, are in human life. This inability to minster/John Knox Press, 1989. occurring in America. First, Americans comprehend the personal Creator God Congdon, G. Dal. “An Investigation have begun to question their secular partially explains the resistance of the into the Current Zulu Worldview and worldview. This present generation is Japanese people to the Gospel. Their Its Relevance to Work.” much more willing to believe that the worldview runs along the secular— Evangelical Missions Quarterly. 21 spiritual and the natural are interrelated. animistic line. Shintoists are highly (July 1985):296-299. Progress is no longer considered inevi- animistic while those influenced by Van Rheenen, Gailyn. Communicating table or even necessarily good. Second, the West have turned to secularism. Americans are searching for a deeper Christ in Animistic Contexts. Grand spirituality. To many seekers, our Chris- African worldviews on the other Rapids: Baker Book House, 1991. tianity appears empty. We have many hand follow the animistic—theistic religious forms but our hearts are not line. Thousands of Africans South of the Sahara have become Christians. Dr. Gailyn Van Rheenen is Associate committed. This is partially explainable Professor of Missions at Abilene by the fact that we focus on obtaining They accepted the Christian message that God is not distant or unapproach- Christian University, Abilene, Texas. knowledge rather than on worshipping He served as missionary in East Africa God and praying to Him. These two able, as they had supposed, but is the great I AM, the ever-present Creator for 14 years among the Kipsigis tribe of changes do indicate an increasing recep- Kenya. tivity to the Gospel in North America. who is dependable and faithful, the Religion is once again becoming a topic Incomparable One deserving of all

VOL 10:4 OCT 1993