I have watched, read and listened with a heavy heart, the barrages of very uncomplimentary remarks by so called religionists on the entertainment of guests with a masquerade and traditional dances at the seventieth birthday of one Rev, Fr Professor Jerome Okosisi, an ordained priest of the Catholic Church from Arondizuogu. My initial reaction was: What’s the problem in using a harmless masquerade dancing to traditional music to entertain guests at your birthday?
One of the greatest undoings of our religiosity and warped beliefs system which underly our approach to Christianity and application of our faith, is the worrying chains of indoctrination and zombification that limits our thinking and even understanding of the faith itself. My foray into eschatology, stoicism and other philosophical thoughts , brings one face to face with the shallowness of our knowledge of the faiths we profess. First let’s take a journey through the sources of our belief as anchored in such as the holy books and other religious teachings. This approach will lead to a more informed understanding of the materials and better practice of the faith. The Bible and other religious texts draw from a rich repository of earlier writings and cultural influences. Key sources include these early texts and traditions:
1. Mesopotamian texts -Epic of Gilgamesh (c. 2100 BCE): One of the oldest known epics, originating in ancient Sumer, later preserved in Akkadian. Its flood narrative and quest for immortality echo in later Jewish and Christian texts.
2. Enuma Elish (c. 1800–1100 BCE): This Babylonian creation myth describes the god Marduk creating the world by defeating chaos, influencing ideas of divine order seen in Genesis and Psalms.
3. Pyramid Texts (c. 2400–2300 BCE) and Coffin Texts (c. 2100 BCE): These Egyptian texts contained incantations and guidance for the afterlife. Their focus on ethical conduct and afterlife judgment foreshadowed later ideas of heaven, hell, and divine retribution.
4. Zoroastrian Avesta (core teachings c. 1500–1200 BCE, written from around 600 BCE): Zarathustra’s teachings on dualism, moral choice, and the ultimate battle between good and evil influenced later eschatology in Judaism, Christianity, and Islam.
5. Hebrew Torah (traditionally dated to Moses, c. 1400–1200 BCE, with written redaction possibly around 600 BCE): Drawing from both internal Hebrew traditions and the wider Mesopotamian and Canaanite context, the Torah lays a foundation for monotheism and codified laws.
6. The Vedas and Upanishads (c. 1500–800 BCE): The Vedas are foundational texts of Hinduism, exploring concepts of divinity, creation, and the eternal soul, influencing the worldview of dharma and karma.
7. Ugaritic Texts (c. 1400–1200 BCE): These texts reveal a Canaanite pantheon and worship practices, with deities like El and Baal paralleling early Israelite worship, which later evolved into a monotheistic framework.
8. Greek Philosophical Texts: While not strictly religious, the philosophical ideas of Plato (c. 428–348 BCE) and others explored the nature of the divine, ethics, and the soul, shaping early Christian thought on the nature of God and existence.
Emerging Understanding and Cultural Condemnation
The vilification of earlier spiritual practices by orthodox religions, particularly those rooted in indigenous or pre-existing traditions, can be seen as a missed opportunity for fostering an inclusive, value-driven spirituality. This approach has often cast indigenous practices as morally inferior or incompatible with “true” faith. In reality, many of these early traditions emphasize values like communal unity, reverence for life, and respect for the divine—all principles that align with the ethical foundations of orthodox faiths. Rather than rejecting these practices outright, embracing their compatible aspects could enrich the spiritual landscape, creating common ground rooted in shared values.
A more inclusive approach could discourage the superficial adoption of orthodoxy, where some individuals may publicly embrace symbols like the Bible for swearing oaths while privately dismissing its ethical weight, believing consequences only arise in the afterlife. Such selective adherence can undermine the very integrity of religious principles, reducing them to mere ritual rather than meaningful commitment. By fostering a faith that resonates with lived values, both traditional and orthodox, spiritual practices could promote accountability and ethical action rooted in the here and now—not only in some distant reckoning.
A model that respects both orthodox and traditional practices can strengthen communal and spiritual bonds. It would provide a faith that is deeply rooted in cultural identity yet open to universal ethics, thereby creating a more grounded and genuinely transformative spirituality. Recognizing and integrating the strengths of diverse traditions allows spirituality to be a unifying force that respects and honors the shared human quest for meaning, morality, and divine connection. Religions such as Judaism and later Christianity often appropriated and reinterpreted these early ideas, adapting them to fit evolving theological frameworks. Over time, as distinct religious identities solidified, sacred texts like the Bible began to contrast their own beliefs and values with those of surrounding cultures.
1. Vilification of Earlier Practices: The Bible, particularly the Old Testament, presents many earlier practices (e.g., idol worship, polytheism, ritual sacrifices) in a negative light. The worship of Baal and Asherah, common in Canaanite tradition, was condemned and portrayed as incompatible with Israelite worship. In many cases, these acts were not only condemned but associated with moral failings or punishment from God.
2. Emergence of Monotheism: The Bible introduced a radical monotheism, which set Israel apart from neighboring polytheistic religions. To assert this, the Old Testament prophets often vilified other gods and their worship practices, depicting them as morally corrupt or misguided. This helped define a clear boundary between the “chosen people” and their neighbors, consolidating cultural identity around a single God.
3. Moral Reinterpretation: The adoption of certain ethical values (e.g., justice, compassion, mercy) became central to Judaism and Christianity. Over time, these values were cast as universal and portrayed other religious practices as morally inadequate. For example, while ritual sacrifices were common in most ancient religions, later Jewish prophets and early Christians emphasized internal purity, compassion, and social justice as higher ideals than ritual offerings.
4. Historical Consequences: This theological separation led to a strained relationship between emerging monotheistic faiths and the polytheistic cultures they coexisted with or superseded. It reinforced an “us vs. them” mindset, leading to a degree of vilification and, at times, cultural suppression of prior traditions.
With all due regards to the numerous exploits of Orthodoxy and modernizations on the issues of faith, it is clear that the Bible and similar texts absorbed early religious thought, but their authors used these foundations to distinct theological identities that often denounced and distanced themselves from the very practices and ideas they once shared. This process reflects both a development of religious self-definition and a reshaping of ethical and spiritual ideals and attempt at building a new and unique worldview and faith patterns whose adherents are indoctrinated into the vilification of innocent and harmless cultural practices that otherwise do not merit any form of abhorrence.
Countries like Brazil and Argentina, known for their high Christian and Catholic populations, demonstrate how cultural practices can blend seamlessly with orthodox worship. These South American nations celebrate Catholicism while incorporating indigenous music, dance, and rituals that honor their heritage and spiritual worldview. This blending showcases that traditional and orthodox elements can coexist, enhancing the worship experience and fostering a spiritual identity that is both inclusive and respectful of cultural roots. Exploring and embracing these complementarities can lead to a more holistic and inclusive approach to faith, honoring tradition while practicing orthodoxy.
In conclusion, traditional religious practices and ceremonies, especially those that steer clear of fetish or harmful rituals, align harmoniously with orthodox beliefs. Instead of conflict, there exists a unique opportunity for complementarity between orthodox religion and indigenous traditions, as these can enrich spiritual expression and deepen community bonds.
