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The Impacts of African Religion on Christianity
The influence of African religion on Christianity
The Impacts of African Religion on Christianity
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The Bible, Africa, and the
Church in the Postmodern Era” Jews and Christians consider the books of the Bible to be a product of divine inspiration or an authoritative record of the relationship between God and humans. However, today (postmodern era), the Bible is being read with one’s own meaning being added to the text. If understanding correctly, numerous important issues of the Bible are questioned also disputed in postmodernism. It seems as though the Bible and its truth is being put on trial. Not to mention, in the postmodern era, they cannot connect between the timeless principles of Scripture and the ever-present problems of day-by-day living. In this case, postmodernism must realize and accept (John 14:6, “I am
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In biblical times Africa included much of what European maps have come to call the “Middle East.” The Bible never mentions England nor Germany however, Africa is mentioned so many times in the Bible that one would presume that its extensive political, cultural, also economic significance in the Biblical period was common knowledge. Many biblical and extra-biblical ancient sources mention Egypt and Ethiopia together, almost interchangeably. In fact, the Bible provides extensive evidence that the earliest people were located in Africa. The Garden of Eden account, found in Genesis 2: 8-14, indicates that the first two rivers of Eden were in ancient Cush, the term that the Greeks would later transpose as “Aithiops,” or Ethiopia, meaning literally, “burnt face people.” Genesis 2:11-12 connects the Pishon River with Havilah a direct descendant of Cush (Gen 10:7). It was believed that in the beginning Adam was formed “from the dust of the earth.” This very “dust” was envisioned as soil of Africa. Accordingly, generic man was African/Edenic; generic man in a word was black by modern classifications or racial typologies. Whether one interpret Adam to have been an individual or a nation of people, it is clear that there is one Father (God) and one Mother (earth). The earth was of Africa/Eden (Yamauchi …show more content…
The Afrocentric interpretation of the Bible does provide a different perspective about things that happened in the Bible and the people who are mentioned in the Scriptures. However, it is important that the Afrocentric scholars don 't push their thesis to extreme conclusions that would their credibility. And yet, Afrocentric biblical interpretation is needed considering it is critical for our Christian faith as African Americans. In the Original African Heritage Bible (KJV) Edition, it states that some struggle with the meaning of Afrocentrism in biblical interpretation. Again, the black or African presence in the Bible embraces much of black theology also biblical interpretations based upon the meaning of blackness as applied to religious experience. However, Afrocentricity constitutes a new way of examining this data, carrying with it the assumptions about the current state of the African world. We know all Scripture is given by the inspiration of God and II Timothy 2:15, states to “study to show thyself approved unto to God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” Therefore, the author Yamauchi, shares how we should thank Afrocentric scholars for calling attention to the neglected evidence of significant passages that refer to blacks in both the Old and New Testaments. Ultimately, Afrocentric biblical interpretation is needed considering the contributions of
Becoming a true theologian and scholar deals with not limiting the extents of homiletics. The assumption is that the black preaching tradition is distinct and identifiable. What is interesting for any African American student of homiletics is that while many argue for a defined set of African American homiletic characteristics, there is little agreement on what these characteristics are? When people try to characterize what makes African Ame...
Slave-owners forced a perverse form of Christianity, one that condoned slavery, upon slaves. According to this false Christianity the enslavement of “black Africans is justified because they are the descendants of Ham, one of Noah's sons; in one Biblical story, Noah cursed Ham's descendants to be slaves” (Tolson 272). Slavery was further validated by the numerous examples of it within the bible. It was reasoned that these examples were confirmation that God condoned slavery. Douglass’s master...
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
James H. Cone is the Charles A. Briggs Distinguished Professor of Systematic Theology at Union Theological Seminary in New York City. Dr. Cone probably is best known for his book, A Black Theology of Liberation, though he has authored several other books. Dr. Cone wrote that the lack of relevant and “risky” theology suggests that theologians are not able to free themselves from being oppressive structures of society and suggested an alternative. He believes it is evident that the main difficulty most whites have with Black Power and its compatible relationship to the Christian gospel stemmed from their own inability to translate non-traditional theology into the history of black people. The black man’s response to God’s act in Christ must be different from the whites because his life experiences are different, Dr. Cone believes. In the “black experience,” the author suggested that a powerful message of biblical theology is liberation from oppression.
For centuries religion has played a huge role in the black community. From slavery to freedom, religion has help black folk deal with their anger, pain, oppression, sadness, fear, and dread. Recognizing the said importance of religion in the black community, Black poets and writers like Phillis Wheatley and Richard Wright, use religion as an important motif in their literature. Wheatley uses religion as a way to convince her mostly white audience of how religious conversion validates the humanity of herself and others. Wright on the other hand, uses religion in order to demonstrate how religion, as uplifting as it is can fail the black community. Thinking through, both Wheatley and Wright’s writings it becomes apparent that religion is so complex,
Sound of Silence: an analysis of African Spirituality, Cosmology, and Christianity in The Bluest Eye
From these convictions, the idea of black liberation theology was created. Blacks relate Christianity to the struggles they have endured, therefore it has to be black. “In a society where men are defined on the basis of color of the victims, proclaiming that the condition of the poor is incongruous with him who has come to liberate us.”
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
...on: African American Religious Encounters with Judaism. New York: Oxford University Press, 2000. 15-32. Print.
The Hebrew Bible, better known as the Old Testament, is a collection of tomes that form part of the Biblical canon. Many scholars around the world do not think that a single author wrote the books contained in the Hebrew Bible, but rather that it represents centuries of stories frequently compiled after the events they describe . The stories were created with visions for the future, in order to allow audiences insight into communities and beliefs that were common thought during their era. The stories responded to the issues and problems of their time, but also addressed contemporary climates. While the stories themselves may not be true, they convey truth without needing literal readings. For example, the creation stories in Genesis, portray God as creating the universe, and while this is considered as not ‘literally true’; the stories communicate theological truths about mankind’s relationship with God through the eyes of Hebrew writers .
Sacred texts and writings are integral to a living and dynamic religious tradition. Such texts are materials that can range from verbally spoken stories to writings. Sacred texts and writings provide followers with information on core ethical behaviour, rituals and ceremonies, as well as beliefs. The idea of the texts and writings being sacred refers to the texts encompassing divine inspiration. Christianity’s sacred texts and writings, such as the bible (conveyed as the word of God), are continually studied/interpreted throughout generations. The teachings of the bible and the ‘Ten Commandments’ provide Christians with morally accepted standards of behaviour to live their lives by and thus directly influence the day-today actions of its adherents. Furthermore, sacred texts and writings provide information on beliefs, which assist adherents in understanding and even answering significant enduring questions of life. For instance, the creation story ...
Nashville, TN: Abingdon Press. Print. The. 2003 Roberts, Deotis J. Black Theology in Dialogue. Philadelphia, PA: Westminster Press. Print.
C. Eric Lincoln and Lawrence H. Mamiya, The Black Church in the African American Experience (Durham: Duke University Press, 1990), 352. Lindsay A. Arscott, "Black Theology," Evangelical Review of Theology 10 (April-June 1986):137. James H. Cone, "Black Theology in American Religion," Theology Today 43 (April 1986):13. James H. Cone, "Black Theology and Black Liberation," in Black Theology: The South African Voice, ed. Basil Moore (London: C. Hurst & Co., 1973), 92, 96.
For centuries now Christians have claimed to possess the special revelation of an omnipotent, loving Deity who is sovereign over all of His creation. This special revelation is in written form and is what has come to be known as The Bible which consists of two books. The first book is the Hebrew Scriptures, written by prophets in a time that was before Christ, and the second book is the New Testament, which was written by Apostles and disciples of the risen Lord after His ascension. It is well documented that Christians in the context of the early first century were used to viewing a set of writings as being not only authoritative, but divinely inspired. The fact that there were certain books out in the public that were written by followers of Jesus and recognized as being just as authoritative as the Hebrew Scriptures was never under debate. The disagreement between some groups of Christians and Gnostics centered on which exact group of books were divinely inspired and which were not. The debate also took place over the way we can know for sure what God would have us include in a book of divinely inspired writings. This ultimately led to the formation of the Biblical canon in the next centuries. Some may ask, “Isn’t Jesus really the only thing that we can and should call God’s Word?” and “Isn’t the Bible just a man made collection of writings all centered on the same thing, Jesus Christ?” This paper summarizes some of the evidences for the Old and New Testament canon’s accuracy in choosing God breathed, authoritative writings and then reflects on the wide ranging
Kroeber, A. and C. Klockhohn, Culture: A Critical Review of Concept and Definition. New York: Vintage Books, 1989. Kunhiyop, Samuel. A.W. & Waje. African Christian Ethics.