Contemporary Afrocentric religious expressions of the Pan-African orthodox Christian church as

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by  Raymond Evan Schumpert

Atlanta University Center
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7-1-1996
Contemporary Afrocentric religious expressions of
the Pan-African orthodox Christian church as
compared to John S. Mbiti's interpretation of
African religion
Raymond Evan Schumpert
Clark Atlanta University
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Schumpert, Raymond Evan, "Contemporary Afrocentric religious expressions of the Pan-African orthodox Christian church as
compared to John S. Mbiti's interpretation of African religion" (1996).ETD Collection for AUC Robert W. Woodruff Library.Paper 2397.
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ABSTRACT
AFRICAN AND AFRICAN AMERICAN STUDIES
SCHUMPERT, RAYMOND E. B.A. EVERGREEN STATE COLLEGE, 1989
CONTEMPORARY AFROCENTRIC RELIGIOUS EXPRESSIONS OF THE PAN-
AFRICAN ORTHODOX CHRISTIAN CHURCH AS COMPARED TO JOHN S.
MBITI'S INTERPRETATION OF AFRICAN RELIGION
Advisor: Dr. J. Diamond
Thesis dated July, 1996
This study examined the similarities and differences between John S.
Mbiti's analysis of African religion and the theology of the Pan-African Orthodox
Christian Church (P.A.O.C.C.). The study sought to establish whether the
similarities represent African retentions and conscious adaptations within the
P.A.O.C.C.
Five aspects were considered in the analysis of African Religion and the
P.A.O.C.C. They are: revelation, god, humanity, savior/messiah and church.
The researcher found that within the theology of the P.A.O.C.C. there
exist significant African retentions and learned adaptations of African religion
that parallel Mbiti's analysis of African religion. The P.A.O.C.C. consider
themselves a theological institution with Afrocentric practices and tradition.
The conclusions suggest that the Pan-African Orthodox Christian Church is an
institution of contemporary Afrocentric religious expression.
©1996
RAYMOND E. SCHUMPERT
All Rights Reserved
CONTEMPORARY AFROCENTRIC RELIGIOUS EXPRESSIONS OF THE PAN-
AFRICAN ORTHODOX CHRISTIAN CHURCH AS COMPARED TO JOHN S.
MBITI'S INTERPRETATION OF AFRICAN RELIGION
A THESIS
SUBMITTED TO THE FACULTY OF CLARK ATLANTA UNIVERSITY IN
PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR
THE DEGREE OF MASTER OF ARTS
BY
JAWARA NYAHUMA UZACHI
a. k. a.
RAYMOND EVAN SCHUMPERT
DEPARTMENT OF AFRICAN AND AFRICAN AMERICAN STUDIES
ATLANTA, GEORGIA
July 1996
U. -,
ACKNOWLEDGEMENTS
First and foremost thanks and praises to the Creator for strength,
guidance and love and for the persons listed and not listed who assisted me
along the way: Leroy I & II, Arthenia F. and L, Dan, Patrice, Sheila, Ruth, Leona
Mae, Lynn, Richard, Rosetta, Aaron II, all my aunts and uncles, Momma and
Daddy, all the nieces and nephews my siblings blessed me with, all the
ancestors who lived and died in God's Way, and all those who will come after
me and adhere to The Way. These persons above and others have made this
present moment of who and where I am. All these have made contributions
whether the influences were negative or positive. Through all these influences
myjourney continues to become all that the Almighty would have me to be.
TABLE OF CONTENTS
ACKNOWLEDGEMENTS jj
Chapter
1. Introduction 1
2. Mbiti's Analysis of African Traditional Religion 4
Revelation
God
Humanity
Savior/Messiah
Church
3. Aspects of the Pan African Orthodox Christian Church (P.A.O.C.C.)-. 22
Historical Overview
Revelation
God
Humanity
Savior/Messiah
Church
4. Comparison: Mbiti's African Religion vs. P.A.O.C.C 52
Revelation
God
Humanity
Savior/Messiah
iii
Church
5. Conclusion 60
WorksCited 65
IV
CHAPTER 1
INTRODUCTION
The thesis of this work is that the Shrines of the Black Madonna of the
Pan-African Orthodox Christian Church (P.A.O.C.C.) contain deep roots in
traditional African religion. It is the hope that this thesis can be validated by the
following steps: 1. An analysis of the works of John S. Mbiti, especially his book,
Traditional African Religion. This analysis will be centered upon five crucial
religious doctrines, 1) Revelation (epistemology), 2) God, 3) Humanity (perfect
humanity, fallen), 4) Savior/Messiah (who is s/he?, what does s/he do?), 5) and
Church (community of saved, immortality). 2. A brief history of and examination
of the P.A.O.C.C. utilizing the same categories. 3. A comparison of traditional
African religion and that of the P.A.O.C.C. that will bring to the forefront both the
similarities with and differences between these expressions of religion. 4.
Conclusions and the implications for further research.
Although there are scholars such as Molefi K. Asante1 and Timothy J.
Johnson,2 who have given general definitions of Afrocentricity and the
1 Molefi Kete Asante, Afrocentricitv. (Trenton, NJ: AfricaWorld Press, Inc.,1989). In this
text Molefi K. AsantedefinesAfrocentricityas awhole and within thethird chapterofthe book he
connectsthedefinitionto whatqualitiesconstitute aAfrocentric Church (Christian). Molefi Kete
Asante isaprofessorand head ofthe African Studies Department atTemple University,
Philadelphia, Pennsylvania.
2TimothyJ. Johnson, "The Black As An Afrocentric Institution," TheJournal ofthe
Interdenominational Theological Center 17, (Fall 1989-Spring 1990): 134-154. In thisarticle he
definesthe Afrocentric Church bycomparison with other predominately African American,
Christian institutions. Johnson categorizesthem as: the "Other Worldly Church," the "Social Club
Church," and the "Social Service Church." TimothyJ. Johnson isan instructor at Southern
Baptist Theological Seminary, Louisville, Kentucky.
1
Afrocentric Church respectively, a more direct comparison between the Shrines
of the Black Madonna and Mbiti's analysis of African traditional religion will be
used to add to the precision of these definitions and further substantiate African
retentions in the African American religious experience.
This thesis will discuss John S. Mbiti's analysis of traditional or
autochthonous religion of the continent, Alkebu-lan, commonly known as Africa,
and compare it to the theological expression of The Shrines of the Black
Madonna of the Pan African Orthodox Christian Church (P.A.O.C.C). J. S. Mbiti
is the chosen reference for traditional African religious expression due to his
extensive coverage of many varieties of African spirituality and his reputable
background in the area of religion. The meaning of traditional and ancient
African religion in this text refers to the religious expressions and customs that
were developed and practiced by the indigenous peoples of the African
continent before the arrival of European cultural influences.
The term Black and African represents those people who are original
inhabitants of the African land mass. Although Abbysinia, Nubia, Alkebu-lan
and Kemet are more accurate terms given by the aboriginal people of this
continent, Africa, African and Black will be used in this text to describe the
continent, the people and those with recent ancestral ties of approximately the
last two-thousand years.
The intent of this thesis is to focus on the view of what is or can be
considered Afrocentric religion within the P.A.O.C.C. Looking at the similarities
between Mbiti's analysis of African religion and that of the P.A.O.C.C. will move
this study closer to its objective. Differences will not be examined in detail but
similarities are used as a starting point for later exploration of the P.A.O.C.C.
and other institutions claiming Afrocentricity.
The reader of this thesis should be made aware that the writer of this
paper is presently a working member within the P.A.O.C.C. This fact was not
true when the initial idea for this thesis originated; but the writer was raised as a
Christian and practiced Christianity. He also had previous leanings toward
African Nationalism. These are mentioned in order to allow the reader to take
into account any bias that may appear throughout this paper. Every effort has
been made to avoid such.