Religious Fanaticism and Changing Patterns of Violent Crime in Nigeria

Fanaticism has brewed into different forms in the Nigerian context – and the gravest is religious fanaticism. It has taken hold of most clans, religions, and ethnic groups across Nigeria. Religion has always existed in Nigerian societies and also has fanaticism but the level of violence precipitated by this fanaticism is apparently unprecedented. This paper journeys into the beginning of religious fanaticism in Nigeria and its changing patterns of violence. It highlights the root causes of religious violence in Nigeria and visible patterns in this violence. The paper adopted structural-functionalism theoretical formation and gathered data from textbooks, e-books, journals, online articles, newspapers, and magazines. At the end, the paper recommends that Nigerian governments initiate comprehensive programs to reconcile the religious differences that have evolved over time between Christianity, Islam, and African Traditional Religions.

Between Rejection and Revitalization: Tokunboh Adeyemo and African Traditional Religions

This article analyzes Tokunboh Adeyemo’s assessment of African traditional religions in relation to his allegiance to the worldwide evangelical tradition. In the 1970 and 1980s, Adeyemo, who served as the General Secretary of the Association of Evangelicals in Africa, was involved in the so-called salvation debates within evangelical circles. Concerned about the rise of contextual theologies on the African continent, Adeyemo, like his predecessor Byang Kato, advocated the exclusive character of Christianity in terms of salvation. Therefore, he is sometimes described as someone who attempted to replace African religiosity with a Westernized form of Christianity. This article argues that while Adeyemo reiterates the uniqueness of salvation in Christ, as attested within the international evangelical movement, he offers a nuanced assessment of pre-Christian religiosity. Navigating between the two positions of rejection and revitalization, he pioneered new ways of developing an authentic evangelical theology that is grounded in the African context.

Sex Gospel in Zimbabwe’s Pentecostal Christianity as a Response to Social Change: The Case of Apostle Kapandura and Mai Lucia Gunguwo

Sexuality has always been a closely guarded subject in both Christianity and African Traditional Religions (ATRs), and regarded as a sensitive topic unfit for public discussion. In Zimbabwe, there is an emerging trend of sex gospel in Pentecostal Christianity. This has stirred mixed feelings among Christians and ATR adherents. Deploying the religion and social transformation perspective, this netnographic study of Christopher Kapandura of ZAOGA (FIFMI) and Lucia Gunguwo of Eternal Word Ministries’ sermons, explores the eccentric development and argues that sex gospel is inevitable. It is a positive response to social transformation. However, this topical issue grapples with challenges of dissemination methods in the broad public space. The study shows preachers’ creativity and innovation in brand formation in a highly competitive religious market. This is a timely contribution to the meagre scholarship on sex gospel in Pentecostal Christianity, especially its relevance in the context of social change.

Divine Revelation in West Africa and Central Africa

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.

John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation

John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization. Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.

Portraits of ‘angels’: Some Ancient Near Eastern and Old Testament perspectives in relation to ATR belief system(s)

For the modern mind the notion of heavenly beings or ‘angels’ is an enigmatic and fascinating phenomenon. In the Ancient Near Eastern world and in the Hebrew Bible the word for ‘angel’, namely mal’ āk, is widely attested and refers to both human and supernatural emissaries. The notion and function of angels as messenger-beings are evident. In the Israelite faith and their confession of a sole monotheistic God, Yahweh, several questions arise regarding these ‘angels’: who were these human and supernatural entities? In addition, the Hebrew Bible also recorded ‘other’ ‘angel’-like beings, such as Seraphim and Cherubim. Then there was the ‘angel’ of Yahweh! Who was this figure, and what role did he play in the portrayal of the theologies of the Hebrew Bible? Were there fallen angels? And what has the Hebrew Bible to say about Satan? Ultimately, perspectives on ‘angels’ in the Hebrew Bible are brought into relation with realities of the ‘seen’ and the ‘unseen’ in or from Africa in perspectives of the worldview of African Traditional Religions (ATR). Various categories and agents in African Traditional Religions and their belief systems are apparent. These include the Supreme Being (God), divinities, and spirits. The relationship between the Supreme Being and the other categories describe the character, nature and function of all these entities. Primary and minor divinities are distinguished. They are created, are derivations of God, receive functions to perform in the universe. Furthermore, they serve intermediatory functions between the Supreme Being (the ‘unseen’) and humankind (the ‘seen’). Spirits are similarly ‘created’ entities. In many African narratives they are portrayed in human form, activities and personalities (a change from the ‘unseen’ into the ‘seen’). Hereby the interaction between the ‘seen’ and the ‘unseen’ in African Traditional Religions remain real.

TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION

Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.