There is no gainsaying that Christianity has a strong history in morality. What's not completely obvious and also to which much scholarly work is being done and continue being done is the level of moral high grade that Christians place on moral prices of other religious traditions. This newspaper intends to show how such Religious claim inhibits profound interreligious dialogue. It argues that Christianity is not the sole custodian of morality. It's the view here that such Christian moral claims need not be necessarily placed as superior in dialogue with other spiritual practices. Other religions have values from which Christianity could learn. Such disposition will generate better floor for interreligious dialogue that enhances personal and interpersonal morality. The study shall be led by the following: questions what moral prices could be learned from spiritual pluralism? How can this help the Christian knowledge of love, individual dignity and Christian ethics? It is perceived that Religious moral conversation with other religions would definitely lead to increased spiritual vitality and would reduce perceived Religious arrogance and ignorance of other religious traditions. Overall, it is from this background that paper will seek to interpret moral paradigm in religious pluralism.
Introduction
The denial of spiritual pluralism is in a way an affirmation that there can be found other religious practices. Moreover, the postmodern time has brought a whole lot of innovations in to the world. Among these innovations is the analysis of mankind and faith. It affirms the position that a genuine understanding of our modern-day contexts means that religion is not one, but there are religions. Religious beliefs as a theological category must therefore open up dialogue with its environment and people. Reverend Marcus Braybrook affirmed that, "'each trust has a precious gift to share with the earth, ' because each conveys a note that is both unique and common. " This dialogue of theological experience must seek to handle the people's moral history, present, and their future in such a way that it will create vibrancy and meaning. Religion as theological category is not really a historical narrative, it is just a lived, living and yet to live record that needs to be context influenced and in a position to support other disciplines for its process and goal.
A realistic understanding of our modern contexts then will entail a reconstruction of spiritual moral rules as theological method and content, especially the time from Vatican II thus far. These difficulties will guarantee a constant switch in position to be able to accommodate the growing demand and yearning of how these theological tasks could and should be involved today. Marriage is important in religion; this is exactly what makes religion important to us. God himself is present in relationship. The partnership of the trinity is the fact of the God brain. For religious beliefs of the Religious Church to remain relevant in the face of these problems, it must open up itself to support the different experience that are involved in the procedure of interreligious dialogue.
Moreover, religious customs of Africa, Asia and in other places are in no way inferior compared to the Abrahamic religions which Christianity sticks out as the primary pillar. This is an affirmation to the actual fact that these religious traditions by their tenets have had enduring answers to the profound mysteries of the real human condition. Furthermore, in the framework of spiritual plurality, dialogue as affirmed by pontifical council for interreligious dialogue: dialogue and proclamation entails, "all positive and constructive interreligious relations with individuals and communities of other faiths that are directed at shared understanding and enrichment in obedience to the truth and esteem for freedom. " Consistent with this reflection, this means therefore that "these religious customs should be approached with greater sensitivity on account of the religious and human moral worth enshrined in them. They commend our admiration because above the centuries they have borne see to your time and effort to find answers to prospects deep mysteries of the real human conditions. " In affirmation, Cantwell reasoned, "the knowing of multiformity is becoming vivid and convincing. " In addition he argued, "We (Christians) have marched around aliens Jericos the requisite number of times. We've sounded the trumpets. Plus the walls have never collapsed. " This means that those aliens too, have some values that contain been fortifying their locations. Thus there is a need for Christians to activate these other spiritual categories in a significant dialogue to quell down the hostilities that separates them in their understanding of God. Wilfred Cantwell in his treatment of Spiritual pluralism specified three issues that borders on comparative-religious review as intellectual, moral and theological.
The goal of this paper will be to treat the moral aspect and show that Christianity is not the principle custodian of morality. The discussion will hold that other religious customs too has some type of moral values of which Christianity could learn through the interpersonal romantic relationship with such religions. The question would be what moral beliefs could be learned from religious pluralism? So how exactly does this help the Religious understanding of love, individual dignity (Christian ethics)? Interestingly, Make Chaves &Philip S. Gorski asserts that "although spiritual pluralism is not indistinguishable with religious competition, pluralism has commonly been treated as an signal of competition, and analyses of the partnership between religious pluralism and religious contribution have been the primary source of research in favour of the idea that spiritual competition causes increased religious vitality. " Religious interpersonal romantic relationship with other religions would certainly lead to increased religious vitality and would also reduce the Religious arrogance and ignorance of other spiritual traditions. This might promote a pluralist disposition rather than the often recognized exclusivist Christian attitude. Martin Buber spoke of the "the basic movement of the life of dialogue" as "turning towards the other. " Without reaching face-to-face and getting into a chat with an adversary on equal terms-subject to subject matter -the procedure for dialogue would be impossible. Jesus himself in chat with the Samaritan female insist that the time come when worship will not be restricted to any particular place, however when true worshippers will, "worship the daddy in heart and real truth"(Jn. 4. 23). By this he opened up the horizons and avenues to grant credibility to all or any religions. Pope John Paul II, also give this express acknowledgement of the existence of the Holy Nature in the life span of the people of other spiritual practices when he spoke of the, "firm idea" as being "an effect of the nature of truth functioning outside the visible confines of the mystical body" A pneumatological perspectives and convictions appear to be the way onward in crafting a model for Religious interpersonal romance with other religions. John Paul II in Redemptoris missio insists that "Soul occurrence and activity are common, limited neither by space nor time. "
Because of scope and limitation, I will limit my analysis on Islam and African Traditional Faith. Although, I am also aware that even in ATR, there are several "African functionalist way" to moral issues; however, I will limit my paper to Tiv religious procedures as paradigms for interreligious dialogue.
The format shall be, Introduction, Summary of religious pluralism as Theological Venture (Vatican II up to now), Issues of morality as a theological activity in today's world, Exclusive Christian Morality, Moral paradigms in Islam, Moral paradigms in African Traditional Faith (ATR), Barriers to ethical relation between Christianity and other religions, and finally, a Summary/suggestions.
Overview of religious pluralism as Theological Venture (Vatican II as of yet)
The period between Vatican II to date has brought a substantial move to the church's understanding of herself to other religious traditions. This transfer has also marked a turning indicate issues of dialogue and gratitude of religious pluralism. Jacques Dupuis testify that, "the council's point of view was pastoral rather than doctrinal. " He argued, "the council quite intentionally had no objective of earning such a decision. " The intent, on the contrary, "was to rally the highest possible bulk on the council floor in favor of an alteration of frame of mind of Christian, and the chapel toward the customers of other religion. " It had been with this knowing that the Roman Catholic traditions saw the need to adopt theological representation to local circumstances, commenced receiving standard support with the Vatican II; where in the decree on the churches' missionary activity (Advertising Gentes no. 22), and also pastoral constitution on the cathedral in today's world (Gaudium et Spes no. 2). Many of these documents show that such version received explicit appropriation. In the next years, the missionary theology of Pope Paul VI developed this thought, especially in his address to the Bishops of Africa in 1969 and in the apostolic exhortation, on evangelization in today's world in 1975 ( Evangelii Nuntiandi no. 2-3). Here the Pope insists that the cathedral must strive to proclaim the gospel to all peoples, and to seek by every means to study how the cathedral could bring the Religious note to modern man. The Pope expressly stated that, "the split between the gospel and culture is without a doubt the drama in our time, just like it was of other times. Therefore every work must be produced to ensure a complete evangelization of culture, or more correctly of civilizations. " All these efforts by the chapel were geared to show that morality as theological responsibilities and its proposal for today's world demand a radical switch. Moreover, this move that took place in the Roman Catholic Cathedral during the Vatican II which attended to the relationship between your Roman Catholic Cathedral and the modern world created a space for religious pluralism to flourish. This was began with the affirmation of the liberty of conscience and liberty of religions of all people by Pope John XXIII (Pacem in Terris) and the popularity of interreligious dialogue as an avenue for evangelization by Pope Paul VI (ecclesiam suam) which became the street map for dialogue. Nostra Aetate provided the switch in connection of the Church to non-Christian trust. It starts with acknowledging the normal foundation of most religions (No. 1), and it also affirms other religious beliefs as having doctrine, moral and sacred rites (No. 2). In essence, it affirms that nobody religious beliefs has monopoly about human revelation and God. Marinus Iwuchukwu testifying to this position said, "Nostra Aetate reveals a road map towards effective interreligious dialogue and a firm theological assumption of any de jure spiritual pluralism for the cathedral and everything Christians. " Thus in what of the Holy Dad, Pope John XXIII, "it was the perfect time to open the house windows of the cathedral to let in a few oxygen. "
Consequently, John Paul II who came after these prior popes took this advice very seriously. In the pontifical council for Interreligious Dialogue: Dialogue and proclamation, he mirrored on orientation about interreligious dialogue and the proclamation of the gospel of Jesus Christ. In Redemptoris quest, Pope John Paul II assures non-Christian of the love of God made express in Christ (No. 3); increases questions and answers on the general salvation in Christ (Inclusive pluralism) (No. 12-20). He also recognizes the Holy Nature as the main agent of mission (Nos. 21-32). Marinus in his compliment of John Paul's II efforts argued that, "John Paul II, in his pontificate advocated better harmony and cordial engagements among world religions in search of a more peaceable world and he securely believed in advancing the propagation of the gospel by interesting other religions of the world in healthy interreligious dialogue. " This change between Vatican I and II created a significant growth and development typically in the Roman Catholic Cathedral theology. As could be seen above, express signs of the church's determination to dialogue with other non-Christian religions became clear with post Vatican II. Each one of these efforts are intended for the church's willingness to dialogue and gratitude of other spiritual moral worth and customs. Thus, "Vatican II became first in the conciliar history of the church to speak favorably, albeit guardedly, about other religions. "
On the in contrast, this opening of the windows seems only to be permitting in little air in to the church's understanding of her faith consistent with other cultures. The actual fact of religious pluralism de jure is yet to get acceptance in the Christian church pattern. Their acceptance seems to be on the de facto levels. In practice, exclusivists and inclusivists methods seem to be towering higher in the church than religious pluralism. Thus the contemporary theologians under the umbrella of post-colonial theologians are still knocking for the doorways to most probably as well. They demand that 'system theology' that was colored by American ideology and categories must be decolonized and pluralized so that systematic theology will strive and flourish. In African and Islamic contexts, this flourishing could only be found through the style of inculturation (contextualization) and doctrines. It means that the foundation for this change must be built on the lived experience of the people, rather than on church's theological pronouncements. The chapel has done much in theory; but much needs to be achieved at useful level. Significant importance is the moral appreciation and ideals of other religious traditions. The church in many respects still views herself as the only real custodian of morality, and other religious practices have to study from her. This kind of understanding is inimical to the true spirit of dialogue and religious pluralism. The church must open herself to learn from these other conventional moral beliefs.
Issues of morality as a theological process in today's world
In the light of the above, morality as a theological job has managed to get essential that theology must develop large ears and open her eyes to the realities around. Realities that are born out of lived experience of a particular cultural context, and this theology must be decolonized to be able to fit the pluralist project. Robert Young observes, "deconstruction' is a deconstruction of the concept, the expert, and assumed primacy of, the category of 'the west. " Morality as Monolithic and monoculture framework of the west which dominated the universalized method of theology is becoming unproductive and meaningless to other ethnic contexts. The modern-day theologians have grown to be very critical of the ready-made theology of the western that was brought in and transported to numerous civilizations of the world. In place of the above mentioned, and the future of Religious morality, they propose two positions: "pluriversality and Individuality". In reward of this position, Mignolo who is considered one of the leading numbers of postcolonial thought said,
[t]he special event of bi-languaging is exactly the special event of the crake in the global process between local histories and global designs, between 'mundialization' and 'globalization, from dialects to social actions, and a critique of the theory that civilization is from the 'purity' of colonial monolanguaging.
Here he explores further the colonial epistemic difference through the likelihood of a bilingual or bi-langauging epistemology as the way forward in the analysis of theology in modern-day contexts. This task is vital since it will generate location which is the development of moral knowledge, culture and religion. Thus for Mignolo, this means we must speak from the colonial difference in order to give words to the margins-subaltern voices through the process of bilanguaging (plurality). All his attempts were to create location and identification for local histories to become avenues for doing theology in contrast to global designs of the west. Closely related to the postcolonial thought are the liberation theologians. They known theology not as self-transcendent, but to be in solidarity with the indegent and the oppressed. In fact Liberation theology attributes a hermeneutical significance to the experience of the oppressed. This connection with oppression affects how morality is read, interpreted, and applied. The African theologian is faced with the duty of retrieving moral cultural ideals and interpreting them in the light of lived experience. Fiorenza looked after that this experience serves as "retroductive warrant. " Corresponding to Fiorenza and Galvin, a " warrant is retroductive to the scope that it includes the most feasible and comprehensive justification of the happening, accounts for unforeseen and unanticipated phenomena, and permits the scientific endeavor to move on in practice. " It had been precisely from this history that Gustavo Gutierrez who is widely thought to be the daddy of Liberation theology kick-started the agitation to task theology on the plight of the indegent and the oppressed. He rejects the theory that theology is a organized collection of ageless and ethnic transcending truths that remains for those years. He concludes by declaring that, "the try out of Liberation theology to think about the experience and meaning of faith based on the commitment to abolish injustice and build a new society must be confirmed by the practice of that commitment itself. " Thus he warns that "liberation theologians must be careful not to fall under an academics self-satisfaction of acquiring 'new' eyesight of Christianity. " Segundo who came after him, became more organized in dealing with this subject. He became popular to free the topic matter through the device of "Hermeneutical routine. " In his words, "Hermeneutical routine is a way of ushering in theology that would take their cue from flesh-and-blood of human beings to fashion the kingdom of God from the human materials in our great but oppressed continent. " He questions the absolutist position of beliefs, he contends that the whole concrete content of beliefs and everything the behaviour and beliefs in which it is embodies are dependent on the relative framework in which they happen. For him, "the problem of Catholic theology begins when one will try to define the complete content of the revelatory functions. " He retains that Christian option does not absolutize a value or a doctrine but rather it can be an educational process interacting with values. Each one of these efforts are to market common salvation in Christ as against there is absolutely no salvation outside the church "extra ecclesiam nulla Salus" that was previously held by the cathedral. This made the chapel to transfer her position about individual salvation. Each one of these efforts are not to promote 'religious indifferentism' or 'syncretism' but to market inclusivist pluralist understanding of religions.
Exclusive Religious Morality
The fact that all humans are created in the image and likeness of God, makes all humans morally good. Exclusive Christian stand on morality therefore will not make her position supreme. This means that Religious morality by itself cannot define properly the moral view of a pluralistic world. Right of lifestyle of other religions, morality and religious values must to a very large amount have to add and compliment Religious moral values in a way of interpersonal relationships. Peter phan in his famous booklet affirms this when he said, "being monoreligious will become ever before rarer in postmodern get older. " He insists that, "Instead, migration, globalization, and postmodern thought have created a situation where limitations are porous & most people will be truly religious only if they live interreligiously. " Basic to postmodernist epistemology, Phan demand "is respect for and celebration of particularity and "otherness" in every dimensions of individuals life, from contest and ethnicity to gender to faith to culture. Variety and plurality, which otherness indicates, are seen not as curses to human flourishing to be exorcised or as threats to individual unity to be suppressed. " Thus he opined that culturally, socially and religiously, "church must not only value but also include into its own life and worship the teachings and procedures of other religions in order to be enriched and altered by them. " Edward Schillebeeckx, a Dutch theologian, in his knowledge of religious pluralism and dialogue asserts that,
Because modernity has given climb to multiplicity of world-views and companies, and it is no longer the case that certain, specifically Christian, view of the world is given communal endorsement, the planet has become a kind of market in which different and divergent views of the world and mankind are on sale, from which one can choose.
For him, "the problem is no longer the one formulated at the level of the earlier knowing of the problem: Is Christianity the one true religious beliefs, or is it a better religion than all the others?. . . The problem somewhat is how do Christianity maintain steadily its own personality and uniqueness and at the same time attach a positive value to the difference of religions in a non-discriminatory sense?" Thus he argued so it was not possible that anybody religious traditions or beliefs could exhaustively support everything is good and valuable from God. His religious pluralism appears to be theocentric. God is the guts and all the religions take part in his being with equal proportion for their being and goal. No religious tradition can assert monopoly of God's knowledge and involvement. He concludes that "multiplicity of religions is not an evil which needs to be removed, but instead an abundance which is to be welcomed and liked by all. " He affirmed "[t]here is more religious truths in all the religions along than in a single particular religion. " Thus he affirms the necessity for dialogue and even incultulation.
Moral paradigms in Islam
The quotation of Aliosa Inyumba, previous brain of the Country wide Unity and Reconciliation Commission, Kigali, Sept, 2006, aptly summarize the value of dialogue. It has addressed the issue between Christianity and other religions. He said, "[I] it is an extremely difficult thing to enter into dialogue with someone who has no esteem for you as a person, being quite pleased to see you lifeless. And yet without renewed dialogue, you are unable to end the suspicion that perpetrates the conflict. " Christianity has over the years occupied the position that it's the only faith that has all answers on issues of morality. African Traditional faith and Islam have been top quality as religious communities that have just to learn about morality of Religious tradition. That is an erroneous and ill-informed conception. That simple fact remains a nearer study of the two religious traditions also revealed that Christianity also has too much to learn from them on moral issues. John B. Cobbs and Ward M. McAfee attests that "it is possible for Christians to study from other religious traditions and their wisdom. And that it's also possible to formulate the Christian trust in the light of what they learnt from other religions. " Christians are called to rethink their beliefs in the light of the obstacles posed to them by other practices. In the light of these, dialogue becomes unavoidable. The emphasis is not to reject what is distinctive in the Religious subject matter but to "enrich each other through our distinctions. "
In his treatment of Christianity and Islam McAfee argues that both Christianity and Islam have much in common. To him, both customs proclaim one God and share insights on communal principles (life of prayer and practice). Both "teach common humanity and respect for this. " To the he affirms that "traditions no more have the blissful luxury to refuse invitation to dialogue. " He insists that "we must develop the intelligence to see both what Christianity and Islam share in keeping and areas where we should consent to disagree. " McAfee is of the judgment that "we need a better theology with the capacity of both stimulating peaceful dialogue and resisting our very own assumptions that we should dominate. " He suggested for the removal of log in one's eyes before seen the splinter in the other. He cautioned that violence should not be associated with Islam together, historically, "'each of the three faith customs' was birthed in a time of great communal upheaval. " Christianity is not immune system to record of violence; it has its fair talk about of religious and sociable upheavals of its time. Overall, McAfee concludes that the Religious self-righteousness and contempt for Islam is profoundly inappropriate.
Moral lessons that could be distributed between these religions are based on the actual fact that "[t]he message of Muhammad's revelations was one of both divine power and public justice. " The public justice issues dominated the coaching of Islam as propounded by Muhammad. Islam egalitarian is underwritten by the hajj, the twelve-monthly pilgrimage of Muslims to Mecca. McAfee described, "upon this pilgrimage, each Muslin is to be clothed in a straightforward white garment in order to eradicate any and all distinctions during this holy congregating of the Muslim community. " Additionally, the message of Jesus was one of radical equality and so was the propensity of Muhammad's reform in his time and place.
Another great moral lessons Christian could study from their Muslim brethren is the moral personality of the jihad. Jihad is the most misinterpreted phrase in the Muslim trust, however, it has a moral lessons if properly recognized. John W. DE Gruchy contests that "[t]he origin of jihad is the need to build an egalitarian and just political order on the planet regarding the shar'iah. " Jihad is not simply a 'holy battle' as perceived by many, but the struggle to do justice in culture. Jihad is thus synonymous with the liberation struggle from female perspective. Even when the qur'an is most explicit in its encouragement of Muslim to do something decisively against idolaters, even by firmly taking up arms, it speaks against committing excesses (Sura 2. 190-91). Jihad is thus also as the Sufis teaches, the inner struggle to overcome the love and not to sin. To estimate from the Quo'ran: "[t]he good action and the bad are not likewise. Repel the wicked one by one which is better! And behold! He between whom and you there enmity, shall be as though he were a fervent good friend (Sura 41. 34);" Hence the necessity to have difficulties (jihad) against the power of Satan, the agent of sin.
Closely followed will be the five (5) pillars of Islam. These are the basic spiritual duties of Muslims. According to Daniel Ali and Robert Spencer, "The five pillars of Islam summarize these central techniques of Islam; they are the five most important elements of the Islamic trust. " Included in these are:
Shahada: declaration of trust according to the formula: there is absolutely no god but God, Muhammad is the messenger of God.
Salat: worship, sometimes translated as 'prayer'. That is done five times per day. Malise Ruthven, contend that "worshippers must maintain the point out of ritual purity attained by performing major or modest ablutions depending on degree of pollution. "
Zakat: alms-giving/compulsory charity. Malise further argued that "this tax is payable one per year by all adult Muslims, and is evaluated at 2. 5 percent of capital possessions in addition to a minimum known as the nishab. "
Shawm: fasting during Ramadan. This fasting "pertains to drinking, eating, smoking, and sex. It commences at dawn and ends at sunset. "
Hajj: pilgrimage to Mecca. This powerful and demanding spiritual "obligation is necessary of each adult Muslim at least once is his or her life-time. "
As could be observed above, as opposed to Christianity, Islam is characterized more by practices than by beliefs. In other words, "Christianity place great focus on orthodoxy, while Muslims are usually more worried about orthopraxis, the unity of spiritual practice. " The five pillars of Islam provide strong bases for moral and spiritual regulations for the practice of Muslim trust. Christians could do well to learn the fine art of strong spiritual practice of the Islamic religion. Christians could learn through dialogue the orthopraxis, the unity of spiritual faith practice. By keeping to these practices that are bound by moral injunctions, the moral life of the Muslims is thus increased.
Moral paradigms in African Traditional Faith (ATR)
African traditional religion has endured more discrimination among world religions. It is not numbered among the list of religious beliefs of the books. ATR has been named adversely, as: Paganism, Heathenism, Fetishism, Animism, primitive and indigenous etc. Even though African traditional faith has endured other injustices especially in the manner it has been named, issues of morality cannot be disputed within ATR. With all these connotations, Morality and ATR are still seen as one entity. It is a faith that is built on living experience that comes with most moral features. It is based on individual interrelationships and interconnectedness. Its tenants are geared towards promoting inclusiveness, oneness, admiration and openness towards others. Most importantly, it is anchored on the principle of hospitality and communitarian living.
According to Mbiti, "the role and host to the individual within the city is shaped by a fundamental African Philosophical principle: "I am, because we could; and since our company is, therefore I am. " This means that the average person does not exist exclusively except corporately. The individual is part and parcel of the community, and is molded by the city. Mbiti amounts up the various network of interconnectedness in this manner:
When one suffers, he will not suffer by itself but with the organization group; when he rejoices, he rejoices not alone but with his kinsmen, his neighbours and his relatives whether lifeless or living. When he gets married, he is not alone; neither will he the better half 'belong' to him alone (figuratively, So also the children belong to the organization body of kinsmen, even I they tolerate only heir father's name. Whatever happens to the average person happens to the whole group, and whatever happens to the whole group happens to the average person.
This pivotal point in the understanding of the African view of individual person provides a central basis for the recognition of how the cultural, moral and political setups in Africa are prepared.
Giving the spiritual colouring of the African philosophical strategy, Emeritus Bishop Sarpong of Kumasi said,
For Africa, the role of traditional religion in identifying the modus vivendi has been essential. African cultures are known for their spiritual orientation. Actually, African civilizations are religious civilizations. It is not possible to review African culture in isolation from faith. Religion permeates the ideal African from cradle to grave. African traditional religious beliefs, therefore, is necessary in the shaping of the African's future.
Thus, African Traditional religion is area of the African's ethos and an understanding of it will go hand in hand with Religious evangelization. Bishop Sarpong further argues,
Without endeavoring to appear too simplistic, it could be argued that all religions are designed on three major pillars: beliefs, morality and worship. Religion deals with belief in some higher electricity or being who's accepted as having some influence on devotees This conviction enables or even compels the adherents to comport themselves in their socio-cultural life in a way they believe will please the object with their worship. Here we have moral or ethical behaviour.
This moral behaviour among ATR adherents were more enshrined in words and rituals. In what of Sarpong, "Within the heyday of traditional faith in Africa, the term of mouth area was considered much more sacred than the written term is currently. " That's what religion is about. Religion is approximately fidelity and conviction, not about interpretation and evaluation of ideas. African traditional religion has a message for all of us here. Its lack of scripture hasn't, in any way, meant lack of effectiveness. Religion is to be practiced not simply to be talked about. African Traditional Religion, as said previously, is a religion of experience and practice. The research study of some Tiv religious practices shall be set as the bottom and regarded as paradigms for interreligious dialogue. The Tiv has total respect for human life, and series of Taboos regulates their moral actions.
Tiv predominantly fall within Benue Point out but there are fragments of people in a few encompassing claims like Nasarawa, Plateau, Mix River, and Taraba. Tiv are one of the over 250 ethnic nationalities in Nigeria. They inhabit quite a substantial part of the Middle Belt Region of Nigeria. Stretching on both factors of the River Benue in Central Nigeria, Edward Terkula Atel argues, "Tiv includes an area of about 30, 000 square kilometers and exercises from about 6 30 to 8 10 north latitude and from 8 to 10 east longitude. " Among the physical characteristics of Tivland is the presence of waterways Benue, Katsina-Ala, and Buruku that are sources of drinking water supply and fishing activities.
Most of Tivland is 2440 meters above sea level. Shagbaor F Wegh opines, "[t]he land sits within the guinea savannah region with distinguishable belts of vegetation. Soils become less sandy generally plus more fertile nearer the Benue and Katsina-Ala waterways. " He further contends, "the region has Temperature average between 80F and 90F, " indicating a very high temperature level. He asserts, " Tiv area has a exotic local climate with two evidently marked seasons. Moist season begins from Apr and reaches early Oct, and dried season commences from October to Match. "
The Benue valley which Tiv take up is fertile land for agriculture which is why the people are both commercial and subsistence farmers who develop different types of plants like cereals, citruses, and tuber producing plants thus earning them the appellation, "food basket of the nation. " Cropping is usually done during the moist season but Tiv are fortunate to have different kinds of plants producing all year round. Quite simply, while some crops produce through the damp season, others produce in the dried out season. As the harvesting of 1 crop is coming to an end, harvesting season of another is rising.
Joe Holland rightly remarked that, "Tiv acquire abundant blessing from the land making them to summarize that their land is a gift idea from God. Many ancient human cultures had a deep sense of the existence of the Divine puzzle in the natural world. " In like manner, the Tiv has a similar view. Aside from being agriculturalists, they have a positive view of the land tar. Land, that they equate with the environment is a house of great value. As property, it isn't spoken of in the same way one talks of other properties. Atel who Cites Wegh recapitulates the value of land to the Tiv thus:
The Tiv do not get pregnant their land simply as a an eye on the earth which they live. It is the land of the fathers. It is sacred land. When one considers what it took them to acquire the land - the treks, the episodes off their neighbours, then it is understandable that the Tiv are so serious about their land and take every strategy to protect the land against evil forces.
Since the land is performed as sacred, Tiv have a strong moral value that is strongly connected to it. Thus Atel maintains, "In case the moral order in Tivland was good and people were happy, they would say tar doo (the land is good). On the other hand, if the moral order was disturbed and there is lack of harmony in Tivland, the Tiv would say tar vihi (the land has spoiled). " In this sense, morality is normally linked to the land tar and unwholesome habit is an invasion on tar.
One of the legends about Tiv has it that whenever God Aondo created the world, He immanently dwelled in it with humans but something took place which necessitated God to become transcendent, and completely taken off the world. A female was pounding yam, and along the way the pestle strike the sky where Tiv believe is the abode of God. God became upset and relocated the sky further away from the earth. But Tiv believe even though God is transcendent, He is immanently connected with globe. They have a idea that in past times, elders with proven tabs on integrity communicated with God. Wegh insists, "[f]or, example, when there was strong rainfall with storm, thunder (idyuran) and lightening (inyiagh), this elder would come out of his hut to implore God for calm, and God would immediately heed. " Again, "if it was raining closely in a specific locality, an elder would steer the youngest male child who was innocent and genuine because he had never slept with a female to put a consuming charcoal in to the rain to stop it, and so the rain stopped. " In considering how God taken care of immediately their plight, " Tiv are quick to conclude that Aondo is not remote from them. " The Tiv's knowledge of God's proximity connects with the Catholic notion of sacramentality which shows that God dwells in and through mother nature.
Tiv have a strong value of residing in tranquility among themselves and their neighbors. The orya, head of the home has the responsibility to ensure that there is calmness and order in the chemical substance and other neighboring compounds. When Tiv elders today check out western education and modernization and the negative impact they bring on Tiv traditional traditions and principles, they lament that tar vihi, the land has spoilt. The manifestation, " to sґr tar repair the land is used when Tiv elders administer justice with their people accompanied by a religious rite. " Most Tiv anthropologists refer to this concept as moral regeneration, but suffice to mention here that this also identifies physical repair of shattered infrastructure.
Tiv experienced a collective sense of farming and hunting as well as roofing of the thatch properties. When people travelled hunting, those who were unlucky and found nothing got a show from those whose chance shone. Wegh argues, "[t]he practice of ihyumbe, exchange labor whereby users who signed up for the group, provided their labor in turns was a common practice in Tivland that was very helpful in assisting weak members of the city. " If this practice is given a Religious baptism, it correlates with what Kelly says that, "in eternity the gift items of the Spirit, which are here distributed in a different way to different individuals, would be the common property of most, and each of the saints will find his own deficiencies comprised by the virtues of others. " In this way, those who would ordinarily not have had the opportunity of acquiring a huge plantation, became privileged owners because of this of this communal practice. That is one of the traditional practices that need to be reinvented in Tivland, and most especially in Ecclesia communities.
Tiv society experienced very high moral standard. For, instance, adultery was a significant criminal offenses that was dealt with with seriousness. Tiv understand adultery as sexual intercourse between a married man and a wedded woman who's not his own partner. On the other hand, adultery is a sexual intercourse between a committed woman and a man who is not her own man. When a circumstance of adultery was known and was taken up to the Council of Elders in Tiv population, the adulterer was compelled to the elders for breaching an ancestral law on relationship and sexual carry out. In addition, the adulterer was required to symbolically decorate the girl whose nakedness he had seen during the adulterous sexual activity. Akpenpuun Dzurgba contends, as a punitive solution, "He helped bring the towel called ityoakpem which was handed to the oldest elder, and the girl was dressed in public view of those present at the courtroom ate jir.
The fine of a female adulterer was a female chicken. Secondly, the husband privately took his better half to her parents whose responsibility it was to discipline their daughter for gross misconduct. The parents, their children, the son-in-law sat collectively and held a meeting under shut door. The father was the chairman who directed and facilitated the conversation. At this sitting, "[t]he son-in-law provided his case by narrating the story of his wife's infidelity saying the happenings or the times or times the wife dedicated adultery and the better half was called after to react to the husband's accusations. " This also shows even prior to the introduction of Christianity, Tiv culture already understood and applied forgiveness. It is because if the better half was found guilty, "she would express remorse before her parents and the complete family by apologizing to the parents and her man with a assurance that she'd stop misbehavior. The family problem was peacefully fixed and reconciliation achieved. " In some cases, "when an adulterer was unable to pay the fine, s/he was sent to prison. "
Tiv had very high respect for virginity. In classical Tiv modern culture, the integrity of the family generally speaking and of the girl was measured by the virginity of the recently married female. Tiv did not expect their little girl to have sex before marriage. Atlanta divorce attorneys marriage, the spouse expected his partner to be a virgin, that is, somebody who had not got sex before. In the first night of the relationship, "it was expected that the spouse was going to be the first person to have sexual intercourse with the new better half. The following morning, the husband's parents were usually wondering to determine if the girl was a virgin or not. The parents of the man would happy if the new wife was found to get been a virgin, however they would become frosty if she had not been. "
The first night's experience was important also to the parents of the girl who acquired just got committed. The enjoyment of her matrimony would be complete if the news was received on the testimony of her man that she was a virgin. They waited anxiously because of this media that was submitted a symbolic way. After a few days, the parents would receive a cloth using their company son-in-law. They would inspect the towel anxiously. If they saw a gap made at the center of the cloth, the meaning was that their child had not been a virgin, and the mother would weep profusely. She portrayed deep grief because people locally would see her as having failed in her duty as a good mother. She had didn't protect her princess from being spoiled by bad men. Alternatively, the cloth without a opening implied that the mom had been successful in protecting her daughter's virginity. Akpenpuun Dzurgba affirms, "[t] his mother would burst into laughter and would get started to dance and sing happily. This shows that virginity and virgins were important aspects of the establishment of relationship in Tiv population. "
It was believed that virginity had positive influence on unity, tranquility, stableness and peacefulness of the relationship. Virginity increased common goodwill, understanding, tolerance, trust, and assistance. It sustained mutual love and caring. It facilitated integration and blending in body and spirit. The few becomes emotionally mounted on each other. Each one of these were attributed largely to the fact the woman received hitched a virgin. Thus, "Virginity was seen as the foundation for marital faithfulness and compliance for the girl. These benefits doubled if the spouse also was someone who had not had sex before relationship. "
Tiv also frowned at immoral acts like incest. Incest can be an illegal gender between close relations. All blood relations within the expanded family aren't allowed by cultural ideals and spiritual laws to activate in sexual activity and childbearing. When two close relationships engage in sexual romantic relationships, "the guilt is cleansed by offering a burnt sacrifice which signifies that the act of incest has been burnt and the dignity of the sexual status is restored lawfully and morally. "
Barriers to ethical relation between Christianity and other religions
Christian moral cases do not need to be necessarily positioned as superior in dialogue with other religious traditions. The best enmity of dialogue between Christian and non-Christian spiritual tradition is the thought of monotheism and fundamentalism. As a monotheistic religion, Christianity tends to exclude other religious opinion systems as idolatrous and animistic. Inclusive religious pluralism becomes a diminish idea in the face of this understanding. This notion is all embracing and includes most aspects of religious practices on issues of intellectual, doctrinal, and moral. For dialogue to flourish with inclusive spiritual pluralism, it must be freed from the Christian grasp of monotheistic notion and exclusivist frame of mind towards other spiritual practices. An inclusive religious pluralism is usually to be preferred out of the two positions.
Moreover, religious beliefs that respects polytheism does not necessarily profess faith in many gods. Generally in most indigenous religions, it is only an affirmation of having diverse ways of calling the supreme being-God. The experience of the indigenous Indian in North America, and ATR-Tiv, are clear examples of those whose spirituality is tightly rooted in ecology. The style of 'reality-centeredness' as proposed by J. Hick must be pursued; a situation where "all religions are focused in various ways toward that which they view as the central actuality or divine absolute. " Moreover, Ward M. McAfee attests, "Indian theologian relates that genuine religion capable of nurturing a reverential attitude toward the ongoing creative procedure for the planet earth must be rooted in distinct location. " For him, "Indigenous people explains to us that their ancestors considered human beings as co-inhabitants with the other animals sharing their sacred locations somewhat than as professional species commissioned to reshape the natural order. " They had great respect for the ecosystem-being earthly friendly in a particular location. For him, "Christian anthropocentrism has turned out extremely dysfunctional. " Their position criticizes the Christian human-centeredness. They are more at home "with the idea of God as a 'great soul' (divine absolute) that's not monopolized by any group. " Indigenous person's religious beliefs is not exclusive in orientation. They identified that all group has contact with this 'great heart' in their respected location/sacred places. Their faith is down-to-earth, maintaining what some refer to "cosmic consciousness. " Their faith is more experiential rather than word-oriented and intellectual.
In order to properly interpret moral paradigm in religious pluralism, there is a increased need to make some necessary change in theological positions. It really is these shifts in theological positions that will promise meaningful, fruitful proposal in interreligious dialogue. Of great importance, these shifts must be based on total openness and trust among the dialoguing parties. This will provide the bottom for real love, individuals dignity and other ethical concerns that will improve humanity, and foster unity and oneness among the various religious groupings.
Conclusion/suggestions
In Spiritual pluralism, all spiritual participants have similar rights. It discourages any sense of own superiority or negative attitudes towards others. It encourages respect for others; and it's inclined to collaborate with others in the bet of promoting real human good. It really is happy to encourage diversity, thereby creating a feeling of respect for all religious affiliations. This sort of respect slashes across all aspects of religious values: intellectual, doctrinal, and moral. Thus all religious traditions must be seen in the light of fulfilling God's arrange for salvation among humans.
For true interreligious dialogue to flourish in a pluralistic world there's a dependence on all parties to imbibe the heart of open mind and a welcoming nature. Fundamentalist tendencies must be averted in all varieties and designs. Fundamentalism, especially of Christianity, corresponding to Michael Fitzgerald, insists, "on uniformity of idea within the rates and separation from others whose values and lives are suspects. " This 'close mentality' must be dislodged in order to pave way for true interreligious dialogue. Their mentality of "demonstrating that their the fact is absolute, self-contained, immune system from mistake, " is inimical to the nature of interreligious dialogue in a pluralistic world. Elochukwu Eugene Uzukwu, commenting upon this negative inclination, uses Igbo aphorism to buttress his point that nothing is overall. He concludes, "Whenever something stands, something Else will stand beside it. There is nothing complete. I am the reality, the way and the life span would be called blasphemous or simply absurd for is it not popular a man may worship Ogwwugwu to efficiency yet be wiped out by Udo. " It really is here that the 'ethnical linguistic procedure' of Lindback becomes appropriate. He argues, "a cultural-linguistic approach works with with strong and not only vulnerable positions on unsurpassability, interreligious dialogue, the salvation of non-Christians, and the propositional truths of religious affirmation. " Lindbeck work hard to "justify the idea of cultural-linguistic method in the context of proportional and experiential-expressive method to explain the type of doctrine. " That the idea of absolutism in religion is no more feasible inside our modern world. Spiritual truths must predicated on particular ethnic relativity.
Moreover, putting soul of absolutism besides, will allow the other person to learn and appreciate each other religious traditions and beliefs. Commenting upon this, Fitzgerald &Borelli once more attests, "there is always a need to learn from others, to receive from them, to reap the benefits of their ideals and exactly what is good in their customs. " They demand, "Dialogue in this nature helps to triumph over prejudices and to revise stereotypes. " The question is, how do this come about used among religious traditions that cherishes their exclusive positions?
Religious pluralism may become meaningful when it's partcipates in true dialogue with each other's spiritual traditions-this will provide oneness of learning and teaching each other
