Rituals In Santeria

His journey along with Father Joseph Vaillant, his companion and friend, takes them to a place where Latours’s literal journey is full of spiritual obstacles. Making it a goal to have a lasting impression and change in the land of the people, his commitment is embodied with the construction of the Cathedral. The Cathedral is a symbol of harmony and beauty resulting from an organized religion. He exhibits God’s handy-work and love of nature attempting to represent it and make it a symbol of his faith. His ambition is to leave the town with something lasting to the people and the land.

Ancient Inca - Transcript: The Inca religion originated from the Andean region in South America during the early 15th century up until the 1530s, when the Spanish invaded. They were the largest empire across America. The Inca had a deep respect for the two civilisations who had lived in the same area before them, they were the Wari and Tiwanaku. Many of their beliefs and religious practices, such as their pilgrimage were dedicated to Tiwanaku and Wari.

The traditions of Vodou in Haiti is a prime example of religious syncretism-as it has a combination of Christian and traditional African religions. These practices were also influenced through syncretism with French Catholicism. The West African deities, primarily from Benin and Dahomey, are called loa and are also usually identified with Roman Catholic saints. For example, the serpent loa, Damballah, is often identified with St. Patrick. Also Houngan, or Voodoo priests, have long since adopted elements of Roman Catholicism in Voodoo rituals, including the use of candles, bells, crosses, the practices of baptism, and making the sign of the cross.

The only problem is the year is 1815 and slavery is in full affect. Dana was in a time where patrollers would, as Dana would experience it, “slap me stunningly with one hand” (41) for no reason at all. Butler is using Dana as a fictional first-person point of view character in the early 1800’s. Butler writes her story like this to fit a historical slave narrative genre which she can eventually use to solidify her point of praising social advancements. Charles J. Heglar, an associative professor at Xavier University, categorizes the typical elements of a slave narrative to follow footsteps of one of the most iconic slave narratives, Fredrick Douglass’ narrative.

The native tribes that lived there were the Mutsons and the Yokuts. It was founded in 1797. By 1806, there were horses, cows,

Similarly, while aboard the Arbella, William Bradford gives an astounding sermon called A Model of Christian Charity to his fellow travelers. In this message, he points to the direction and sovereignty of God. He begins with, “God Almighty in His most holy and wise providence, hath disposed of the condition of mankind…” (Baym 91). In addition, his sermon continues to point back to God as the source of provision, whether it is plenty or lack.

The Popul Vuh is a creation story written by the Quiche peoples of Guatemala translated by Christian missionaries. To the casual observer, one may see obvious parallels to the Jewish and Christian Books due to the influences of the conquistadors over the region, exemplifying the interaction and integration of beliefs between two extraordinarily different cultures (Norton 520). Such elements of interest included a rather more mythical version of the creation of Earth, where the thought of soil, water, and animals were brought into existence. In addition, the trials the Heart-of-Sky encountered in creating a being to worship him as well as the imagery accompanying each attempt had strengthened the mythical impression of this story of creation

Colombia is located in the northern region of South America, bordering the Pacific Ocean in the west, Panama to the Northeast, Caribbean Sea to the Northwest, Venezuela directly to the east, Brazil in the southeast, and Peru and Ecuador in the south. Many towns were established in the early 1600s when the Spaniards began to settle in Colombia. Because of this, many cities in Colombia today bear witness to Spanish culture. Colombia won its independence in the early 19th century, and is now known as the Republic of Colombia. Regional cultural traditions are diverse, with a broad range of distinct groups that have unique customs, accents, social patterns, and cultural adaptations.

In chapter 4 of Ancestral Lines by John Barker, Barker discusses the two main guides of reasoning used by the Maisin of Papua New Guinea; Christianity and older traditional views. He describes how although both are different methods of thinking, both are used in harmony to describe the everyday occurrences encountered by the Maisin people (Barker 2008:134). Christianity, as described in the ethnography, is used wholly to motivate the Maisin intrinsically through the abolishment of fear, and to instill morals and values (Barker 2008:133-134). In times of need, Christianity was often relied on to seek solace and comfort (Barker 2008:124). For instance, the Maisin often used sacred objects (charms) that were said to protect them from sorcery;

Myths, or sacred stories, are vital to our world, and even serve as a guide for life today. Genesis 1 and 2 present the myths of creation and God’s design for human life. The Mythic Dimension can be applied to these texts by analyzing their social, psychological, ritualistic, and cosmological functions. The social function of Genesis 1 and 2 focuses on establishing a sense of shared history within the Israelite community.

Smith presents an excellent reminder to preachers that their duty must be to respect God’s word and unite it with his assembly. The preacher must let the scripture characterize the doctrine and express it in a manner that influences the hearer. Doctrine eventually must inspire our living. Smith provides a lot of examples of this within and even concludes the book with two example sermons that puts what he framed in the rest of the book to practice. The preacher has to be an exegetical escort guiding his people into the proximity of God.

The reason why I found Christina’s presentation is very interesting is all the history of Voodoo she mentions and how it was formed and develop as of today. The names of the gods and goddess from Voodoo religion with good detail. Baron Samedi the deity of a Loa of the dead and the giver of life. Papa Legba the deity of the gatekeeper of the spiritual realm and the world of the living. She mentions

In the book written by Laura de Mello e Souza entitled “The Devil and the Land of the Holy Cross” she explores the complexity of the religious foundation of colonial Brazil, a foundation that can be seen today in modern day Brazil. Mello e Souza delves deep into the popular religion of colonial Brazil, she uses many sources throughout the entirety of the text. This allows her to reference documents that provide evidence of the influences that helped shape Brazilian theology. The core of the text is to show Mello e Souza’s opinion that colonial Brazil was a fusion of Native, European, and African practices which created a form of hybrid religion of the three culture’s as they came and interacted with each other. Mello e Souza’s approach to

Kumulipo is a Hawaiian chant that describes the story of creation along with a genealogy of Hawaiian royalty. This story was brought to Hawaii by the marriage of two people, Pi 'ikea and ‘Umi. During the time of the formation of this myth Hawaiia was under the authority of a corrupt monarchy, and the dominant religion on the island was Roman Catholicism. It was first printed in 1889, at the time it was in possession of the ruling king, Kalakaua. The story of creation is told by a series of 16 chants, many containing multiple parts.

"Work is our design and our dignity; it is also a way to serve God through creativity, particularly in the creation of culture.” This quote from Timothy Kellers ' Every Good Endeavor speaks profoundly to me, it sets the stage for the Christian existence. I enjoy that the line speaks of our service to God through our creativity. It is also nice to see the common "ruling of the world” exemplified through our service. Our ruling the world should be through stewardship or trusteeship versus an authoritarian ship, which is how some Christians think we are to rule the world.