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Role and Function of Religion in Africa: an Adventist Response

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Role and Function of Religion in Africa: an Adventist Response Wari: Role and Function of Religion in Africa: An Adventist Response Role and Function of Religion in Africa: An Adventist Response African Cultures Since religion is such a vital By Gilbert Wari part of a people’s culture, it is important to review some key elements of African cultures that impact the focus of this article. John S. Mbiti, an African scholar in the area of African The African Concept religions and culture, has rightly of Community observed that “religion permeates The African cultures are com- into all departments of [African] munity-based cultures. The life so fully that it is not easy or group is more important than possible always to isolate it” (Mbiti the individual person in the 1969:1). This statement summa- community for “the interests rizes the role and function of reli- of the community have always gion in Africa very well; however, been put above those of the in- there is a need for elaboration, dividual” (Thomson 2004:38). particularly concerning the shar- This has great meaning for the ing of salvation as it is found in African, for the individual is Christ Jesus and as expressed in never alone. Whenever there is a the Word of God on the African crisis or calamity or any problem continent. This will be the primary or even a situation of great joy, focus of this article after a brief the individual is never left alone. summary of African cultures, The community stands by the worldview, and religion. individual to help and assist, leaving little room for loneliness. Gilbert Wari is the The individual’s problems are the President of West community’s problems. However, Africa Division this type of social structure does of the Seventh- day Adventist not allow for much individual Church. freedom or personal choice. One can see that such a social struc- ture brings about a challenge to the Christian faith which is exer- cised on an individual basis. Published by Digital Commons @ Andrews University, 2009 1 2/2009 15 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 The African Worldview no distinction between the sa- cred and the secular (Hiebert The basic assumptions about re- ality which lie behind the beliefs and 1982:43). Adherents of African behavior of a culture are sometimes Traditional Religion (ATR) “see called a world view. Because these the world as alive” (Hiebert assumptions are taken for granted, 1982:43). Spirits and ancestors, they are generally unexamined and for instance, are very active in therefore largely implicit. But they this world; and not being in har- are reinforced by the deepest feel- mony with them can spell doom ings, and anyone who challenges for an individual. This is why them becomes the object of vehe- the first response of a traditional ment attack. (Hiebert 1985:45) African to any calamity is not to Paul Hiebert, Daniel Shaw, do a physical analysis of the situ- and Tite Tiénou consider world- ation, but a spiritual diagnosis of view to be “the most powerful and the spirit powers that have been influential aspect of culture. offended. Conversely, success in It is the most difficult to perceive any endeavor is not attributed and analyze. [It is] almost to a person’s acumen but the irresistible [and] persuasive, special favor of the ancestors or even in the face of contradictory spirit powers. evidence” (Hiebert, Shaw, and Another important aspect of Tiénou 2001:44, 45). African religion is what Cyril C. Perhaps the best way to see Okorocha calls “dynamism or the role and function of religion in power-centeredness” (Okoro- Africa is to look at the comparison cha 1992:169). The effective- Paul Hiebert has made between ness of a religion is determined the worldview of the Western by how much power it makes world and that of Africa. available to its adherents. This The worldview of the West has power is needed not only for an “excluded middle” (Hiebert success in life, but also for pro- 1982:43), while the worldview of tection against hostile forces. Africa does not. Thus the West- The African traditionalist has a ern worldview sees the world disinterested love of the gods. through the eyes of a scientist, When a religious system be- who only deals with the empiri- comes ineffective in terms of its cal world in naturalistic terms. power, it is soon abandoned for Hence, belief in the activities of a more powerful one (Okorocha spirits in this world is consid- 1992:169). ered mere superstition. To the It is worth noticing that what Western mind, “the basis of the is said in this respect concern- world is lifeless matter controlled ing Christians can also be said by impersonal forces” (Hiebert about Muslims coming out of an 1982:43). ATR background. While some On the other hand, the Afri- African converts are able to can holistic concept of life makes break completely away from https://digitalcommons.andrews.edu/jams/vol5/iss2/3 2 16 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response their traditional background, 1991:11). Mbiti mentions five more frequently the adoption of key areas that are included in the new faith produces Chris- this view of life. tians (or Muslims) with a foot in 1. Beliefs. This area includes each of two worlds. They find it the idea of God, the spirits, human difficult to reconcile their sense life, magic, and the hereafter. of belonging to their African 2. Practices. This involves heritage with a Western form of ceremonies and festivals. For in Christianity. Former President the African context, religion is Kenneth Kaunda of Zambia is expressed in practical terms such said to have given expression to as rituals, sacrifice, ceremonies, this difficulty when he confessed and many other visible manifesta- that he felt within him “a tension tions. Moreover, African Religion created by [the] collision of two functions more on a communal world-views, which I have never basis than on an individual one. completely reconciled” (Parrat “African Religion belongs to the 1996:6). Archbishop Desmond people, [and] no individual can Tutu states the same point stand apart and reject the whole when he speaks of Africans “suf- of his people’s religion. To do so African Religion functions more on a communal basis than on an individual one. fering from a form of religious would mean to cut himself off schizophrenia” because of “the from the total life of his people” struggle between their Chris- (Mbiti 1991:11). John Mbiti adds tianity and their African-ness” a very significant statement full (Parrat 1996:6). In this context, of meaning by saying, “Even if syncretism and dual allegiance they [Africans] are converted to become the natural results of another religion like Christianity this phenomenon. or Islam, they do not completely abandon their traditional religion The African Religion immediately; it remains with them In this article, African Re- for several generations and some- ligions and African Religion times centuries” (Mbiti 1991:11). are used interchangeably, and 3. Religious Objects and Plac- refer to African Traditional es. These include all those things Religion(s)—ATR. Therefore, as used to perform religious rites in Mbiti has pointed out so well, specific places, perhaps under a the African religion “affects the tree, on a hill, in a cave, etc. [entire] African way of life” (Mbiti 4. Values. Values and morals Published by Digital Commons @ Andrews University, 2009 3 Journal of Adventist Mission Studies 2/2009 17 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 cover topics such as truth, jus- Rethinking and Repackaging tice, right, and wrong. the Adventist Approach to 5. Religious Officials and Sharing the Gospel in Africa Leaders. These are the trained In view of the above, it is no men and women priests, rain- exaggeration that the Seventh- makers, ritual elders, diviners, day Adventist Church, in its etc. (Mbiti 1991:11-13). mission to Africa, as well as most As seen in the above list of ar- other Christian churches on eas covered by ATR, religion does the continent, did not take into not deal only with the cognitive consideration the key elements aspect of human beings; it cov- mentioned above that charac- ers and involves the entire being, terize the African culture and offering a holistic approach to worldview. Most churches have life, and this is also what the reli- not considered the impact of gion of the Bible advocates. This (1) the African concept of com- is what was exemplified in the munity where the individual per- life of the patriarchs (Abraham, son counts less than the group, Isaac, and Jacob/Israel), the (2) the African worldview, and Religion does not deal only with the cognitive aspect of human beings; it covers and involves the entire being, offering a holistic approach to life. prophets (Isaiah, Ezekiel, and (3) the fact that African religion Daniel), the Lord Jesus himself, is holistic and covers all aspects and the apostles. of human life on a daily basis. Since the traditional African Because of these key factors, the way of looking at life is holistic, Christian faith is often relegated when Christianity offers mainly to play a dualistic role in the life information and little comfort of African believers for it has only and help with everyday issues answered some of the questions and problems, some Christians the typical African asks. Notice go looking for help and answers how Okorocha expresses this: in the wrong place. Jack Partain, Religious conversion in Africa commenting on this African way is best understood in terms of an of believing, says, “When face to encounter between two systems of face with death or famine or in- salvation, resulting in a movement fertility, many African Christians on the part of the people in the direc- resort to traditional rites and tion of power or mana.
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