Right from the beginning of humankind, God has never deprived a people of his grace and revelation. In fact, God uses people’s environment and culture to communicate his will. There is no single religion that can claim to have the exclusive possession of God’s revelation, for God is too immense to be confined within one faith. Hence, it was erroneous, blasphemous, and misleading for some of the early Christian missionaries to Africa to claim that they had brought God to Africa, a mentality that implied the non-existence of God in Africa before their arrival. Of course, God was already in Africa, but the missionaries either failed to discern his presence or just disregarded the traces of his existence. This book explores the religious beliefs, practices, and values of the indigenous people of Africa at the time of the early missionaries’ arrival, with particular reference to the Shona people of Zimbabwe. It also evaluates the extent of the missionarie’s successes and challenges in converting Africans to Christianity. It finally surveys how African Christians have remained attached to the indigenous religious beliefs that used to provide answers to their existential questions.

Right from the beginning of humankind, God has never deprived a people of his grace and revelation. In fact, God uses people's environment and culture to communicate his will. There is no single religion that can claim to have the exclusive possession of God's revelation, for God is too immense to be confined within one faith. Hence, it was erroneous, blasphemous, and misleading for some of the early Christian missionaries to Africa to claim that they had brought God to Africa, a mentality that implied the non-existence of God in Africa before their arrival. Of course, God was already in Africa, but the missionaries either failed to discern his presence or just disregarded the traces of his existence. This book explores the religious beliefs, practices, and values of the indigenous people of Africa at the time of the early missionaries' arrival, with particular reference to the Shona people of Zimbabwe. It also evaluates the extent of the missionarie's successes and challenges in converting Africans to Christianity. It finally surveys how African Christians have remained attached to the indigenous religious beliefs that used to provide answers to their existential questions.

Right from the beginning of humankind, God has never deprived a people of his grace and revelation. In fact, God uses people's environment and culture to communicate his will. There is no single religion that can claim to have the exclusive possession of God's revelation, for God is too immense to be confined within one faith. Hence, it was erroneous, blasphemous, and misleading for some of the early Christian missionaries to Africa to claim that they had brought God to Africa, a mentality that implied the non-existence of God in Africa before their arrival. Of course, God was already in Africa, but the missionaries either failed to discern his presence or just disregarded the traces of his existence. This book explores the religious beliefs, practices, and values of the indigenous people of Africa at the time of the early missionaries' arrival, with particular reference to the Shona people of Zimbabwe. It also evaluates the extent of the missionarie's successes and challenges in converting Africans to Christianity. It finally surveys how African Christians have remained attached to the indigenous religious beliefs that used to provide answers to their existential questions.

As is the case for most of sub-Saharan Africa, African Traditional Religion (ATR) is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude is continued by some indigenous clerics and religious leaders to such an extent that Sierra Leone Indigenous Religion (SLIR) and its practitioners continue to be marginalised in Sierra Leone's interreligious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL), which has local and international recognition, did not include ATR. These considerations, then, beg the following questions: - Why have Muslim and Christian leaders long marginalized ATR, its practices, and practitioners from interfaith dialogue and cooperation in Sierra Leone? - What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socioreligious development of the country? This book investigates the reasons for the exclusion of ATR from interreligious dialogue/cooperation and ATR's relevance and place in the socioreligious landscape of Sierra Leone and the rest of the world. It also discusses possible ways for ATR's inclusion in the ongoing interfaith dialogue and cooperation in the country; this is important because people living side by side meet and interact personally and communally on a regular basis. As such, they share common resources; communal benefits; and the joys, crises, and sorrows of life. The social and cultural interaction and cooperation involved in this dialogue of life are what compel people to fully understand the worldviews of their neighbours and to seek out better relationships with them. Most of the extant books and courses about interreligious encounters and dialogue deal primarily with the interaction between two or more of the major world religions: Christianity, Islam, Judaism, Hinduism, Buddhism, and Sikhism. This book fills a gap in the study of interreligious dialogue in Africa by taking into consideration the place and relevance of ATR in interreligious dialogue and cooperation in Sierra Leone. It provides the reader with basic knowledge of ATR, Islam, and Christianity in their Sierra Leonean contexts, and of interfaith encounters and dialogue among the three major faith traditions in Africa. As such, it provides for the first time a historical, chronological, and comparative study of interreligious encounters and dialogue among Traditionalists, Muslims, and Christians in Sierra Leone. Traditionalists, Muslims, and Christians in Africa is an important reference for scholars, researchers, religious leaders, missionaries, and all who are interested in interfaith cooperation and dialogue, especially among all three of Africa's major living religions-ATR, Islam, and Christianity.

This book provides a new, constructive and critical approach to African traditional religion, from the standpoint of Christian faith.

This book presents a unique exploration of African traditions in the study of religion in Africa and the new African diaspora. Contributors drawn from diverse African and global contexts situate current scholarly traditions of the study of African religions within the purview of academic encounter and exchanges with non-African scholars and non-African contexts. Jacob Kehinde Olupona stands out as a pioneer in the socio-scientific interpretation of African indigenous religion and religions in Africa. This book marks his immense contribution to an emerging field of study and research.

African Traditional religion (ATR) is one of the world religions with a great people and a great past. It is embraced by Africans within and outside the continent despite the various ethnic religious practices and beliefs. This book highlights and discusses the common elements which introduce African Traditional Religion as one unified religion and not a collection of religions. The major focus of the book is discussing the need for studying ATR in twenty-first-century Africa whereby globalization and multi-culture are prominent phenomena. Why should we study the religion of the African natives in this age? In response to this question, the book argues that since ATR is part of the African people's culture, there is a need to understand this cultural background in order to contextualize Christian theology. Using some illustrations from Nyumbanitu worship shrine located at Njombe in Tanzania, the book purports that there is a need to understand African people's worldview, their understanding of God, their religious values, symbols and rituals in order to enhance meaningful dialogue between Christianity and African people's current worldview. In this case, the book is important for students of comparative religion in universities and colleges who strive to understand the various religions and their practices.

After examining Lomwe traditional spirituality within the broader context of African spirituality, this work explores the roots of the present cultural-religious encounter by analyzing the way in which missionaries introduced Christianity in Malawi, and attemps to understand the kind of spirituality the Lomwe Catholic Christians in Malawi are now living.