scholarly journals Religious Artefacts, Practices and Symbols in the Johane Masowe Chishanu yeNyenyedzi Church in Zimbabwe: Interpreting the Visual Narratives

2020 ◽  
Vol 46 (1) ◽  
Author(s):  
Phillip Musoni ◽  
Francis Machingura ◽  
Attwell Mamvuto
Keyword(s):  
Religious Movement ◽  
Christian Church ◽  
Visual Narratives ◽  
African Christianity ◽  
Traditional Religions ◽  
Traditional Taxonomy ◽  
Religious Objects ◽  
Religious Elements ◽  
African Traditional Religions ◽  
Clay Pots

This study was carried out at a time when most African Indigenous Churches (AICs) in southern Africa were busy rebranding their spirituality and theology. This rebranding was as a result of serious competition in an environment where a new church was emerging every day. Thus, we argue that, due to this religious contestation, the Johane Masowe Chishanu yeNyenyedzi (JMCN) Church has inculcated/borrowed certain religious artefacts, symbols and practices which had never been part of African Christianity in Africa. As a result, this religious movement has inculcated certain African/Islamic religious objects of faith in a bid to demonstrate inclusivism and religious tolerance. In this paper, we discuss the JMCN Church’s religious artefacts, symbols and practices such as clay pots (mbiya), big clay pots (makate), the wooden staff, decorated religious flags, congregating on Fridays and the use of crescent and star as its religious symbols. Artefacts, symbols and practices are borrowed from both African Traditional Religions (ATRs) and Islam. However, what remains critical in this study, is whether the JMCN Church, after its inculcation of such African traditional religious and Islamic religious elements of faith retains the tag, “a Christian church,” in the rightful sense of the traditional taxonomy of the term, “Christian church,” even though the movement itself claims to be a Christian church in Zimbabwe.

Pentecostalism in Africa

2017 ◽  
Author(s):  
Nimi Wariboko
Keyword(s):  
Social Life ◽  
Religious Movement ◽  
Bearing Witness ◽  
Traditional Religions ◽  
Human Endeavor ◽  
African Context ◽  
Mode Of Being ◽  
Gospel Message ◽  
African Traditional Religions ◽  
Bear Witness

The literature on African Pentecostalism is relatively vast and growing rapidly, but it is, unfortunately, caught in the circle of trying to define what African Pentecostalism is, and how it is what it is. How does African Pentecostalism constitute itself in relation to its sensibilities? How does it bear witness to its form of religiosity as a spirituality that is continually affected by African traditional religions, by economic exigencies and political developments in Africa, and by traditions, doctrines, and the gospel message of Christianity? What does it mean for Africans to express or modify Pentecostalism? How does one capture the style by which African Pentecostals leave their marks on Pentecostalism? The question of how African Pentecostalism defines itself is ultimately a question about Africa bearing witness to itself in African Pentecostalism, and about Pentecostalism expressing itself in an African context. The study of this religious movement, then, is not only about African Pentecostalism, but also about Africans bearing witness to their particular mode of being Pentecostal. It tells the story of the multi-directional openness of African Pentecostal social life without applying a constrictive universalizing framework to the fragmentary nature of African Pentecostalism. The movement is an assemblage of practices, ideas and theologies, and interpretations of reality, whose tangled roots burrow deep into the past, present, and future segments of African temporality. African Pentecostalism, like any other human endeavor, is full of fragments, and to understand it scholars must think in parts rather than in unified cultural wholes.

scholarly journals Christianisation of ancestor veneration within African traditional religions: An evaluation

2004 ◽  
Vol 38 (1) ◽  
Author(s):  
B. Afeke ◽  
P. Verster
Keyword(s):  
Christian Church ◽  
Beliefs And Practices ◽  
Ancestor Veneration ◽  
Traditional Religions ◽  
Gospel Message ◽  
African Traditional Religions

Although Africans have welcomed the Gospel message, some African Christians have not yet abandoned the beliefs and practices of traditional religions. Ancestor veneration has been reinstated by some Africans and others try to christianise the concept. In this article an overview of different aspects of the debate on ancestor veneration is given and evaluated. The conclusion reached by the authors is that sound exegesis does not allow ancestor veneration to be tolerated in the Christian church, but that respect for ancestors should be accepted.

Appropriating Historical Jesus Research in Africa

2002 ◽  
Vol 9 (3-4) ◽  
pp. 199-224 ◽  
Author(s):  
Pieter F. Craffert
Keyword(s):  
Historical Jesus ◽  
Historical Understanding ◽  
Cultural Setting ◽  
African Christianity ◽  
Traditional Religions ◽  
Historical Figure ◽  
Religious Dialogue ◽  
The World ◽  
African Traditional Religions

AbstractThis study starts with a brief overview of the variety of images of Jesus found in African Christianity. African Christianity (like Christianity all over the world) has many ingenious and creative ways of going about the figure of Jesus, of which the quest for what Jesus can do for Africans and the inculturation of Jesus in African images represent the main trends. Although historical Jesus research receives almost no attention in African scholarship, it is argued that a historical understanding of Jesus within his own cultural setting can pick up many clues from the study of religious specialists in African traditional religions (ATRs). From such an approach, Jesus as historical figure can not only be described as similar to typical religious practitioners in many ATRs, but it offers a new avenue for inter-religious dialogue in Africa.

Rethinking Public Theology in Ethiopia: Politics, Religion, and Ethnicity in a Declining National Harmony

2020 ◽  
Vol 14 (2) ◽  
pp. 149-171
Author(s):  
Wondimu Legesse Sonessa
Keyword(s):  
Public Theology ◽  
Military Government ◽  
Human Flourishing ◽  
Traditional Religions ◽  
Ethnic Tensions ◽  
Religion And Ethnicity ◽  
Almost All ◽  
African Traditional Religions

Abstract Ethiopia is a country of multi-ethnic and multi-religious society. Almost all of its citizens claim affiliation with either Christianity, Islam, or African traditional religions. Adherents of these religions have been coexisting in respect and peace. However, there is a growing tension between the citizens since the downfall of the dictatorial military government of Ethiopia, which was displaced by the Ethiopian People’s Revolutionary Democratic Front (EPRDF), in 1991. Politics, religion, and ethnicity are the major causes of the declining national harmony under the current government. My claim is that addressing the declining national harmony caused by the religious, political, and ethnic tensions in Ethiopia requires of the EECMY to rethink its public theology in a way that promotes a national harmony that values peace, equality, justice, democracy, and human flourishing.

Divine Revelation in West Africa and Central Africa

2021 ◽  
pp. 419-435
Author(s):  
Josiah Ulysses Young
Keyword(s):  
West Africa ◽  
Central Africa ◽  
West African ◽  
Divine Revelation ◽  
Doctrine Of God ◽  
Traditional Religions ◽  
African Independent Churches ◽  
Independent Churches ◽  
The Relationship ◽  
African Traditional Religions

This chapter examines divine revelation in West Africa and Central Africa, with a historical focus on the relation of biblical beliefs to African traditional religions. It discusses the African independent churches, specifically the Église de Jésus-Christ sur la Terre par le Prophète Simon Kimbangu; Vincent Mulago’s essay in Des prêtres noirs s’interrogent (1956); specific essays from the book Biblical Revelation and African Beliefs (1969); and Engelbert Mveng’s book L’Art d’Afrique noire: liturgie cosmique et langage religieux (1964). The chapter also examines the recent scholarship of the Ghanaian theologian Mercy Oduyoye and the Congolese scholars Oscar Bimwenyi-Kweshi and Kä Mana. Regarding the relationship between divine revelation and African traditional religions, it discusses J. B. Danquah’s book The Akan Doctrine of God (1944), the arguments of the Congolese Egyptologist Mubabinge Bilolo, and the West African scholar Ntumba Museka.

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