THE BIRTH OF THE DIVINITIES
The Africans believe that the spiritual world is the place of many spiritual beings who were created by God to perform specific functions. The African believes that these spirit did not come into existence on their own accord (Opoku, 1978; Mbiti, 1969; Ekeke and Ekeopara, 2010). According to Mbiti (1969), the spiritual world is a unit of the physical and they are interwoven into each other to the extent that it is difficult to draw clear distinction between the two. He highlighted that “the spirits in general belong to the ontological mode of existence between God and man.” (Mbiti, 1969: 74). The divinities are in various categories that include those that were created by God and those humans who are dead and had
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This relationship is made known through the names that man ascribe to the divinities. The names symbolizes the roles that these divinities play in the life of man and these different deities or divinities perform their function according to their nature. According to Mbiti (1969), the Ashantis have a pantheon of divinities who God manifest Himself in. the Ashantis refer to them as abosom (gods) and the singular is Ͻbosom (god). The Yoruba also call the divinity, Orisha and Mbiti reiterate that the Yoruba have about one thousand and seven hundred divinities but Orisa is the most dominant and largest among the stock of divinities owned by a people. The divinities are related to human activities and experiences. Mbiti (1969: 75) says: “they render to God, annual tributes of their substance in acknowledgement of His Lordship which are parallel to the Yoruba social and political structure, and these divinities form a hierarchy.” In addition, each of these divinities are put into various categories and they have roles they play, for instance, there are divinities that give fertility in family and those that are for harvest, smallpox, health, war, wrath, nation building and so on. Most of these spirits have been given areas of specialization to function but sometimes it is not always smooth, because in the performance of their duties, they fail sometimes and this brings confusion or disrespect from the humans towards them. This disrupts the relationship between them and the humans. On the contrary, in a period of great performance and success, the humans treat them with great respect and reverence is accorded them. Most of these divinities have priests and priestesses who are assigned to them to help in ritual and sacrificial purposes as well as to communicate with the divinities for the community. In addition to the duties, they are also assigned to shrines purposely created for the various divinities.
When we ask people about their thoughts on how the world was created, the first idea that comes to mind is the story of Genesis. Most people generally assume that there is only one account of creation, the account that portrays God as the sole creator since in the Genesis account he creates heaven, earth, man/woman, and other living things. However, Genesis is not the only face of creation because religious texts from different cultures tell us otherwise. In ancient near east religions, there are two creation myths that give their own different accounts. While some details of the Genesis account are similar to the Enuma Elish of Babylon and the Memphite Theology of Egypt, each account individually brings their own nationalistic pride and personal touch.
They offer an explanation when presented with the death of a young adult, or when someone who seems to be of relatively good health becomes ill (Barker 2008:129). For example, the death of a young woman named Mona was blamed on sorcery in order to provide an explanation to the villagers since there were given no medical reason (Barker 2008:125). Barker concluded that although Christianity does not believe in sorcery, and both methods of understanding have different views, they can and do coexist in harmony within the Maisin people (Barker 2008:134). Hedican’s textbook “Social Anthropology” discusses the coexistence of Christianity and traditional beliefs among the Mi’Kmaq.
We believed in God, trusted in man, and lived with the illusion that every one of us has been entrusted with a sacred spark from the Shekhinah's flame; that every one of us carries in his eyes and in his soul a reflection of God's image. That was the source if not the cause of all our ordeals.” (Night, pages
The first appearance of the spirit provides its origin saying, “I am a spirit. I once was very happy, but I have been disturbed and made unhappy.
The priests were responsible for performing these rituals to keep the people in the favor of the
In kind, the spirits were expected to aid humanity by providing rain, healing maladies, killing enemy tribesmen, and performing other beneficent acts” (Ellis,
The belief based on the good of the tribe was about how the well being of the community and nature to ward off evil
Many traditional Cherokees believe that after one dies, his or her soul often continues to live on as a ghost (Cherokee Indian Religion). They are supposed to have the ability to materialize where some but not all can see them. More fundamental beliefs that they follow is that good is rewarded, and evil is punished, and witchcraft among the Cherokee does not resemble that of non-Indian cultures (Cherokee Indian Religion). Even though they follow a strict belief system and everything had a purpose and was thought out, there are times when punishments cannot be explained. When someone does something right, it is rewarded either by being ranked higher or having individual honors or privileges within the society.
His encounters with priests, and foreign soldiers embody the nation’s ongoing strife with westerners gaining control of their country through religious indoctrination and forceful control. The society’s ability to channel the gods through ritual embodies their own religious conviction which further empowered them to protect their culture against those who wished to displace it with
Why is the ritual important? Bence yukardaki sacred power’a bagla. Bundan sonraki paragraph da birlesebilir burayla hepsi divinity/rituals
The book, The Age of Miracles, shows how the changing Earth itself, has multiple negative impacts towards characters. The Age of Miracles, is a book written by Karen Thompson Walker. The Age of Miracles, revolves around a growing adolescent named Julia living with her parents. The beginning reveals that the Earth 's yearly rotation is slowing and is causing multiple alterations to the Earth. Humans appear to be experiencing abnormalities and focussing on Julia at such an age, must find ways to adapt to this new phenomenon that will definitely change her life.
This can make life difficult for humans as the gods tend to believe they are to be worshipped by all, but merely worshipping them does not give their divine aid or protection and should you scorn them you would face their wrath.
Confirmation Especially around the time of the middle ages, there was much confusion about the official sacraments and their requirements. In the twelfth century, a document was found stating that there were thirty sacraments, and the general term “sacrament” was getting broader and more vague. So, the Second Council of Lyons stated that “there were only seven official sacraments of the church” (108). The explanations were then laid out and became more uniform and standardized. We can attribute Thomas Aquinas for our modern-day discussion and understanding of the sacraments.
There’s a lot of divinity going on around them in things and even animals that they considered as God. Another example is during the time when hunters and gatherers were the economics systems formed. Like in the movie Apocalypto, the leader of the tribe waited for the “red sun” to turn before having to kill a slave. The reason why is because they considered the “red sun” their God and that they to offer a
Something that differentiates their culture from any other culture could be their multiple types of art, such as, pottery, drumming, beadwork, weaving, and creating shrines to worship their god’s and honour their ancestors. Yoruba’s are passionate about their rituals and beliefs and they are able to show this through their artwork. Around forty percent of these people are committed to the religion of Islam, another forty percent dedicated to Christianity, and the last twenty percent worship the traditional Yoruba religion which consists of a large amount of different gods such as, Shango, god of thunder and lightning, Ogun, god of iron and war, and a many others as