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Africa with its diverse cultures and worldviews unique, has its own sources in discussing God. Any guide to the pursuit of an African theology in the Christian tradition must be studied from the perspective of God with an African world view underlying.

Bible, Christian theology has its basis in the Bible and to some extent, systematic theology takes a little influence of ecclesiastical traditions agreed during the age immediately after the resurrection. The Bible and the tradition of the Churchare the two main sources for Christian theology accepted in the various sects and denominations.

The discourse about God, about the African tradition has long been a mixture of oral tradition and past experience through the ages. In addition, the influence of two great religions of the world more cultural factors also contribute to this discourse and wide influence is traditional religion itself.

The lack of documentation of any form of religious literary corpus hasAfrican traditional religion to be subjected to much criticism, doubt and descriptions. Some refer to traditional religious practices such as animism or paganism. But we must note the religious practices of pre-Christian Africa should be accepted as a reflection of past experiences, which have been inherited.

The call for an African theology can not ignore these factors. In addition, sources from which Africans have experienced the phenomenon of divinity, will contribute a lotthe expression of a theology which may ensue. There is always the impossibility of "Out of the Blues" because theology Christianity in its essence is a historical religion. The sources of African theology but not acceptable in some Christian circles are very important to do theology.

Nature

Omasogie said before and including the medieval period when Christian came into its own in Europe, there was no serious problem in accepting the reality of the spiritualkingdom. Under such an atmosphere, it was easy to feel the presence of God in nature and to symbolize their presence in the use of material elements, which were regarded as evidence of its presence.1

Simply put, nature has been a telling factor in understanding some extent the Supreme Being. There is no thought in this different perspective with pre-Christian in regard to Africa. Whatever the discussions or evaluations have been made to the Supreme Being, have been under observationnature and its activities in the absence of any written scripture about God and creation. Therefore, there are a variety of stories in the traditional African religion about God, creation, man, etc.

For example, rain is considered one of the greatest blessings of God. Considering that the Bantu-speaking groups in the Democratic Republic of Congo, the Ewe in Togo, Benin and Ghana as the thunderous voice of God, the Gikuyu of Kenya thunder regarding the move of God. On the other hand, theYoruba in Nigeria against thunder as an indication of God anger.2

The general belief concerning the gods, that they were created by God to perform specific functions. As creatures some West African societies regard them as messengers of God's children rowing. These deities may be made to look like human beings, male or female and are given places of residence such as hills, rivers, trees, rocks, oceans or even some animals.3

Consequently, some of these natural elements in someAfrican communities are revered and held in high esteem as factors which are inhabited by spirits that relate to the Supreme Being, one way or another. For example, in some communities, women may not go to a village well with their slippers or with their heads uncovered.

Traditional cultures

Religion and culture in Africa are interrelated and sometimes it becomes very difficult to distinguish between what is purely religious and what is simply part of the cultural complex. Mostcultural activities of religious activities in them. They involve pouring libation May the spirits of ancestors or to spike a few incantations to the spirit or another.

Byang Kato says religion is at the heart of culture. A change in religion requires a readjustment of culture.4 There are cultural activities that have no religious significance. For example, polygamy in Africa is more performance value cultural than religious. The aspect of the relationship, that social controlrelationship between people in a given community is very significant in African culture. It determines the behavior of one individual to another .5 Thus, the crime of adultery in a typical culture of Mende in Sierra Leone is a sin against the community against God.

But it is fairly easy to see that even if there May be no connection between culture and religion, in some cases many cultural performances are the basis from which truths about God may be deducted. In suchcases, sacrifices to the spirits cultural practices are of religious significance.

The influence of Islam

Islam has had more influence on traditional religion and culture in Africa than Christianity. To some extent, Islam has influenced welcomed or ignored by many traditional practices, contrary to what Christianity was practical traditional. Consequently, many a discourse on God in African theology in May have a minimum of Islamic theology. AccordingIslamic teaching, everything that happens in this world is the will of God because this happens a particular stamp of approval from God. Thus, the fatalistic belief of this kind is held by a large percentage of Muslims and Christians.

African Traditional Religion

African Traditional Religion is the largest fountain from which African theology is drawn. As it is a religion without written codes or special revelations, all of his teaching about God and creation are establishedmainly from observations in nature and assumptions. Therefore, while most African traditionalists suggests that religion offers monotheism, the multiplicity of objects of worship and veneration May suggest a change in the position monotheistic held firmly by both Christians and Muslims.

African Traditional Religion is a powerful influence and many African nationalists want to maintain the cultural value of most practices without regard forreligious implications. For example, some African theologians have attempted to develop a Christian theology based on the traditional African religion. Harry Sawyerr and E. Fashola-Luc, former professors of the University of Sierra Leone, argue that the African ancestors were involved in the doctrine of the communion of saints as presented in the ecclesiastical.6

Nyamiti and Bujo, both African Christian theologians are cited by Jean Parrat, using the concept of African ancestorselucidate Christology. In the opinion of Nyamity Christ may be regarded as ancestors, as well as the ancestor of man establishes a link between the spirit world and that of the living, so Jesus by his crucifixion establishes a mystical bond between God and the Christian community. Bujo, on the other hand, believes that Jesus is the first ancestor, but transcends all others.7

Company

The company as a source of theology includes all forms of human activity and interaction: politically,economically, socially, ethnically, etc. These factors have become complex every day so that some features of them are easily solved by any religion. These aspects or features have become points of debate and argument from which atheoloagies are built.

Conclusion

In conclusion, I must reiterate here that all these sources of theology to try to introduce concepts of God based on what has been delivered or experienced. It may be argued that they are not sufficient to reachan African Christian theology universally accepted because there are so many features in them that are totally unacceptable to the Orthodox and even Protestant Christianity. But African theology outside the realm of Christian draws much inspiration from these sources and they are not issues likely to be grappling with as we move forward to see how far we can do theology in Africa.

NOTES

1 Osadolor Imasogie. Guidelines for Christian Theology in Africa (Accra:Africa

Christian Press, 1983) p. 56.

2 Tokunboh Adeyemo. Hi tradition in African (Nairobi: Evangel Publishing

House, 1977) p. 21.

3 Kofi Asare Opoku. West African Traditional Religion (Singapore: PEP, 1978) p. 54.

4 Byang H. Kato. African Cultural Revolution and the Christian Faith (Jos:

Challenge Publications, 1976) P11

5 John S. Mbiti. African Religions and Philosophy (London: Heinemann, 1969) p. 104.

6 Jean Parrat. A Guide to DoingTheology (London: SPCK, 1996) p. 52.

7 Ibid, p. 53.

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