How God became African
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How God became African African spirituality and western secular thought by Gerrie ter Haar

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Published by University of Pennsylvania Press in Philadelphia, Pa .
Written in English


  • Christianity -- Africa,
  • Spirits,
  • Supernatural,
  • Africa -- Religion

Book details:

Edition Notes

Includes bibliographical references and index.

StatementGerrie ter Haar.
LC ClassificationsBR1360 .H23 2009
The Physical Object
Paginationp. cm.
ID Numbers
Open LibraryOL23223520M
ISBN 109780812241730
LC Control Number2009017226

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How God Became African African Spirituality and Western Secular Thought Gerrie ter Haar. pages | 6 x 9 Cloth | ISBN | $s | Outside the Americas £ View table of contents "The subject of How God Became African is of crucial importance, and its presentation is cogent, clear, and well organized. I can think of no book covering quite the same ground."—Andrew F. John Nkemngong Nkengasong is a Cameroonian poet, playwright, novelist and critic. His major publications include Black Caps and Red Feathers (), Across the Mongolo (), W.B. Yeats and T.S. Eliot: Myths and Poetics of Modernism (), The Widow’s Might () and A Stylistic Guide to Literary Appreciation (). He has been a Fulbright scholar at New York University, guest writer at.   When this scroll was written back in it quickly became one of the most important African spirituality books in circulation. Metu Neter – Vol 1. Pg. Let’s begin by making clear that the Laws of God bear no resemblance to man’s laws. They are .   The Akan tribe was the most dominant African tribal group in Ancient Egypt. It was the most dominant tribal group in the so-called biblical Exodus, and the African tribal language that these Africans would speak was the Akan language. This was the language the people that left Ancient Egypt in the biblical Exodus knew, spoke, and took to Canaan.

This is why there is a need for a book written particularly about the doctrines of God’s sovereignty and how African-Americans should understand them. I’m grateful to Anthony Carter for writing Black and Reformed, because it is that s: The book is about the Africans who wrote the Bible as well as Ancient Egypt. It is the untold story of the African tribes that were the Ancient Egyptians. It is the untold story of the people from these African tribes that left Ancient Egypt for it to become the biblical Exodus. But a well-known African scholar named John Mbiti did a study of African gods – this is found in actually several of his books, but one is entitled Concepts of God in Africa – and when John Mbiti studied, he wanted to particularly look at African traditional religious practitioners in tribes that had not received either Christianity or.   The Torah or the Bible are books telling African History with God. In all African Tribes there are names of God that the missionaries did not teach to Africans but were commonly used, in fact imperialist knew the presence of the knowledge of God in Africa and sent in missionaries as their middle man (Refer to Letter from King Leopold II of.

John Samuel Mbiti was a Kenyan-born Christian religious philosopher and writer. From up until his death in , Mbiti was an Emeritus professor at the University of Bern and parish minister to the town of Burgdorf, Switzerland/5(1). In How God Became African, Gerrie ter Haar focuses in particular on the importance of African beliefs about the spirit world and spiritual power and their relationship with Christianity. Africans have historically acknowledged a distinct but not separate world of spirits existing alongside the material world that human beings can interact with. How God Became African African Spirituality and Western Secular Thought (Book): Haar, Gerrie ter: Through the efforts of Western missionaries and home-grown churches and evangelists, Christianity has taken root in Africa with astonishing speed, to the point that Africa is now considered one of the heartlands of world Christianity. In a surprising reversal of the nineteenth-century missionary. With this belief based on God’s revelation of Himself to the Africans, God became real, and every African community has a local name for God. God has always been real and never an abstract concept to the African. The names which various African communities give to God project their best expression of Him in their religious experiences.