Christianity In Kongo

Religious teachings have shaped the lives of people since prehistoric times. From the perspectives of history and sociology, the Christian community has been related to the world in diverse and even paradoxical ways. This was reflected not only in changes in this relationship over time but has also simultaneously expressed alternatives ranging from withdrawal from and rejection of the world to theocratic triumphalism. The translations of Christianity embraced into the African and Indonesia cultures had its own acceptance and struggles that have unfolded across centuries. The Kongo adopted Christianity for several reasons. Christianity came to the Kingdom of Kongo via the Portuguese in the 15th century; the king, Nzinga a Nkuwu (João I) was

Also, the translations of Christian doctrine into the local language, KiKongo, were done with words like spirit, God and holy that translated directly into words that already existed to the Congolese people and to their cosmology. Lastly, new icons were created as a result of Christianity. The “local art styles assimilated foreign themes, especially Christian ones, and transposed them into their own styles, demonstrating an exceptional artistic vitality.” (Sullivan-Gregory) With the intercession of rituals and miracles, central Africans have gained new attributes and manifested itself in the visible world. Besides, “the Christian cross was easily integrated into Kongo religious practices as it had been a powerful indigenous emblem of spirituality prior to contact with the West.” (Sullivan-Gregory) Apart from the conversion, traditional religions in Kongo were still alive and well used by the Congolese people. For instance, they continued to worship spirits or ancestors to obtain advice, healing and good harvests. Thus, the conversion practice was able to make connections with their own

They confront the old religion and its practices, while demonstrating in their own lives that the new religion was a practical alternative for a renewal of their social order, and the people to seek harmony within one another. The Batak community accepted Christianity as part of their cultural identity in the early 20th century as it brought security to a culture that was no longer capable of holding the entire society together. Seen in the vitality of the modern Batak churches and the contribution individual Bataks have made to the now independent Republic of Indonesia, the missionaries were able to enable the society to make the transition, without loosing the patterns and values of their own tradition and culture. Traditionally, the Batak followed an animist religion. They believed in spirits that lived in the forest, trees, rivers, and animals, giving their worship to inanimate objects as well. With the conversion, they saw it as a development of ancestral wisdom and values that have put in place. In addition, polygamy was allowed. After the conversion, this practice became taboo and the marriage pool decreased in size. As a result, women were often forced to marry "undesirable" men. Tribal people usually have several superstitions and rituals associated with death as well. In