Aspekte afrikanischer Eschatologie aufgezeigt am Beispiel des Ahnenkults bei den Igala von Nigeria: ein Kernelement afrikanischer Religiosität als Anfrage an den christlichen Glauben |
Contents
| 18 | |
| 19 | |
| 35 | |
GEISTWESEN UND GOTTHEITEN | 47 |
KULTHANDLUNGEN DER IGALA | 69 |
DER TOD UND DAS SCHICKSAL DES MENSCHEN | 101 |
DAS PHÄNOMEN DES BÖSEN B KI DEN IGALA | 133 |
VERSUCH EINER THEOLOGIE DES AHNENKULTES | 144 |
ZUR FRAGE NACH DER RELEVANZ DES AHNENKULTES FÜR EINE CHRISTLICHE THEOLOGIE | 159 |
AHNENKULT UND CHRISTLICHE ESCHATOLOGIE | 200 |
ABSCHLUSS UND RÜCKBLICK | 216 |
VERZEICHNIS DER ABKÜRZUNGEN | 254 |
Common terms and phrases
afri African Traditional Religion Afrikanische Theologie afrikanischen Ahnen afrikanischen Denken afrikanischen Religionen afrikanischen Völkern afrikanischen Zeitbegriffs afrikanischer Vorstellung Ahnenkult Ahnenverehrung ähnlich Akan Alten Testament ancestors ancestral Anthropologen Attah Auferstehung Awolalu Azande Bantu Begriff Beliefs Berglund besondere bösen Bruder-Ahn Bujo Christentum Christi Christian christlichen Glauben Christologie community Concept Death Egbunu elders Elemente erster Eschatologie Evans-Pritchard Familie Frauen Gbaya Gebete Geist Geistwesen Gemeinschaft Gesellschaft Ghana gibt Gott Gottheiten Heiligen heißt Hexen Hexerei Hrsg Idowu Igala Igala Traditional Religion Igala-Stammesreligion Igbo Inkulturation Jesus Jukun kanischen Kikuyu Kirche Klan kommt Krankheit Kult Kultur Leben life Link-Wieczorek Macht Mbiti Medizinmänner Menschen Metuh Moral Mythen Neuen Testament Nigeria Nyamiti Okwoli Opfer Opfergaben Orita Parratt people person Preuß Priester Proto-Ahn Riten Rituale Sacrifice Sawyerr schen Schöpfer-Gott Spirit Mediumship Spirit Possession Stammesreligionen Studien Sundermeier Supreme Symbol Theologie des Alten Thought Toten Trance unsere Unterschied Vater Verstorbenen vielen afrikanischen Welt Wesen world worship Yoruba Zulu
Popular passages
Page 24 - African peoples (tribes), and each has its own religious system. These religions are a reality which calls for academic scrutiny and which must be reckoned with in modern fields of life like economics, politics, education, and Christian or Muslim work. To ignore these traditional beliefs, attitudes and practices can only lead to a lack of understanding African behaviour and problems. Religion is the strongest element in traditional background, and exerts probably the greatest influence upon the thinking...
Page 39 - Therefore, marriage is a duty, a requirement from the corporate society, and a rhythm of life in which everyone must participate. Otherwise, he who does not participate in it is a curse to the community, he is a rebel and a law-breaker, he is not only abnormal but "underhuman.
Page 23 - Wherever the African is, there is his religion: he carries it to the fields where he is sowing seeds or harvesting a new crop; he takes it with him to the beer party or to attend a funeral ceremony; and if he is educated, he takes religion with him to the examination room at school or in the university; if he is a politician he takes it to the house of parliament. Although many African languages do not have a word for religion as such, it nevertheless accompanies the individual from long before his...
Page 23 - Mbiti has correctly remarked, wherever the African is, there is his religion: he carries it to the fields where he is sowing seeds or harvesting a new crop; he takes it with him to the beer party or to attend a funeral ceremony...
Page 29 - One of the difficulties in studying African religions and philosophy is that there are no sacred scriptures. Religion in African societies is written not on paper but in people's hearts, minds, oral history, rituals and religious personages like the priests, rainmakers, officiating elders and even kings. Everybody is a religious carrier.