The Trinity Of Sin And Response Of The Triune God - Revised Expanded Version 2019

By Professor Yusufu Turaki and Ambassador Monday O Ogbe

A shorter version of this book was published by Hippo Books in 2012. Those who have read the original Manuscript feel very strongly that it be published as A Revised Expanded Version 2019 for the benefit of scholars in the field of Theology. Additional materials culled from other works of mine were

• Language: English
• Publisher: Midas Touch GEMS
• Release date: Jun 16, 2023
• ISBN: 9781088175149

Book preview

Trinity of Sin: Root Sin/Original Sin

My earlier understanding of sin lacked depth and proper biblical teachings. I did not seem to understand sin from its original root and also how to deal with it effectively. For this reason, all my earlier efforts were fruitless and frustrating.

Then, during my intensive study of the problem of sin and of victory, I made some discovery about the root nature of sin that provided meaningful answers. My goal now is to help Christians, especially African Christians, understand the origin, nature, power and effects of sin in human life.

This requires that we have a correct view of the origin of sin and the temptation and fall of Adam and Eve. We also need to correct some misunderstandings about the position of God as Creator as regards the origin of evil and sin. The presence of evil and sin in the world make some people to think that evil and sin were created or caused by God. It is very important also that we correct some wrong views about evil and sin by examining the role of Satan and views of creation.  In order to find better answers about these issues, I had to undertake an intensive study of Genesis 1 to 3. After many years of study, I was able to identify what the root sin is, that is, the original sin. This gave me a clearer understanding of the origin, nature, power and effects of sin. This corrected many of my wrong views. I was able to have a clear understanding of the root sin from the beginning. I was able also to define its nature, power and effects in clear terms than before. This understanding makes it easy for us to apply the benefits of redemption in the cross of Christ to our sin-problem. I discovered that in Genesis 3 the original root sin exists in three pairs of root sin. So far my understanding of sin was based upon what many Bible scholars say about the temptation of Eve which was similar to that of Jesus’ in Matthew 4. That both temptations were similar to John’s account in 1 John 2:15-16. It was very interesting to note that one act of rebellion, that is, eating the Fruit of the Tree against the will and command of God was capable of giving birth to three basic pairs of root sin. And these three pairs of root sin are the basis of variety of sins in human life. All forms, categories and varieties of sin come from these three pairs of root sin. These three pairs of root sin are: (1) self and pride; (2) greed and lust; and (3) anxiety and fear. These three pairs of root sin are what we call trinity of sin. In light of this I found out that the arguments of theologians and philosophers, especially of the classical era are bogus and out of tune with the Holy Scriptures. For this reason, I stayed with the Holy Scriptures. 

At first, I never knew that root sin existed and that it is explained very clearly in the Bible. I had thought and lumped all sins together as having come altogether as a result of the fall. It was when I studied and looked very closely at the narrative of temptation and the fall in Genesis 3 that I came to know that all sins have their roots in the fall and that this root sin manifests itself in three pairs as already stated. The primary objective of this book is to define and explain this root sin in its three pairs. We can be able to categorize all sins under these three pairs of root sin. This makes it easier for us to understand the origin, nature, power and effects of sin in humans by identifying their roots. This discovery gives us a method of classifying and categorizing all forms of sin.   

In Genesis 3, we are going to examine the nature of man’s rebellion in rejecting the command of God. Man’s act of rebellion was demonstrated in eating the forbidden fruit of the tree of the knowledge of good and evil. The act of eating the forbidden fruit gave birth to the three pairs of root sin. Rebellion or disobedience to the command of God was itself an evil act. This evil act was effected by the eating of the forbidden fruit. The eating of the forbidden fruit was in fact the appropriation of evil into human nature. The result of eating the forbidden fruit gave birth to sin. The root sin that was born manifested itself in three pairs. Thus, the original sin or the root sin exists in three pairs: the first pair is self and pride; the second pair is greed and lust; and the third is anxiety and fear. Each of these pairs of root sin expresses itself in different forms or categories of sin. For example, anger and arrogance are related to pride, selfishness and vain glory are related to self. Similarly, fornication and adultery are related to lust, while drunkenness and gluttony are related to greed. Again, guilt, shame, disgrace are related to anxiety, while despair, dread and insecurity are related to fear.

I’ve developed the concept of root sin as existing in three pairs (trinity of sin) based upon observations that others have made. The root sin has always been in the Holy Scriptures and in the teachings of great men and women of the Church of Jesus Christ. We seem not to recognize it by not identifying the pairs of root sin. Our common observation has only identified three types of sin, but not as existing in pairs of three root sin. For example, we have always classified our findings from the temptation of Eve in Genesis 3 and that of Jesus in Matthew 4 and what John said in 1 John 2:15-16 as ordinary types of three sins: the lust of the eyes; the lust of the flesh; and pride of life. However, we are going to identify and examine the three pairs of root sin from the account of the temptation and fall of Adam and Eve in Genesis 3 and also from human nature. I have gained many insights from Langdon Gilkey, who has made a profound analysis of the roots of sin.[4]  I got three aspects of root sin from him: (1) his definition of the self; (2) his definition of anxiety and fear; and (3) his definition of sin and evil.[5] What others have identified or mentioned in passing, I have been able to find their roots in both the Holy Scriptures and human nature.

The task that lies ahead of us is to present the historical origin of sin, its nature, power and effects. The Genesis narrative in chapter 3 will be used as our primary Scripture. This approach is to help Christians understand the origin of sin. Some people are not very clear what the Bible actually teaches about sin and its origin. There are others who are not very clear how sin manifests itself in human nature. If sin exists at all, how can we identify it? We will moved from historical understanding of the origin of sin as rooted in Scripture to understanding its nature, power and effects as manifested in human nature. Sin is a physical and visible power that dominates human life. Sin is not an abstract idea or a philosophical idea, but a historical living reality in human life. We are going to examine human nature so as to explain how sin affects its major parts: spirit, soul and body. This approach will further clarify how sin manifests itself and affects the entire human nature. In what ways or in what forms does sin manifests itself? We are proposing a concept based upon the Scripture and human nature which explains very clearly how sin manifests itself and works within human nature. The concept trinity of sin will be used as means of explaining how sin manifests itself in various forms within human nature. We are going to explain how the original sin of rebellion and disobedience of man against God in the Garden of Eden manifested itself in three basic pairs of root sin as we have stated already. These three pairs of root sin are taken from Scripture and the same pairs are also observed in human nature, namely, (1) self and pride; (2) greed and lust; and (3) anxiety and fear. In the introductory chapters, we will show how these three pairs of root sin were taken from Genesis 3. They will be shown how they corroborate very well with their actual manifestations in human nature. After the introductory chapters that clear our misunderstanding of the concept of sin in general, the subsequent chapters will take us beyond our earlier introduction to deeper and detail explanations of the nature of these three pairs of root sin. First, we are going to explain from Scripture how each pair of root sin came into existence as originating from the root sin of rebellion in the Garden of Eden. Our focus will be on defining the nature of each pair of root sin, its problems for humanity and its solution by God. We will also define the relationship between the two forms of root sin in each pair. The two forms of root sin in each pair will be made evident in Scripture. For example, self and pride are two forms of root sin that form the first pair of root sin. Both self and pride are presented by Scripture as related and similar products of the root sin. In like manner, greed and lust are presented by Scripture as being similar products of the original root sin and both of them formed another pair of root sin. Similarly anxiety and fear are also presented by Scripture to be similar products of the root sin and both formed another pair of root sin. In each section, we are going to show how we can recognize and identify the sinful manifestations of each pair of root sin. A short list of sins or sinful conditions of each pair of root sin will be presented. 

These three pairs of root sin never existed before the fall, but they all came into being immediately after the fall. They became manifest soon after the Fruit of the Tree was eaten in the Garden of Eden. They are indeed sinful manifestations of our root sin of rebellion and disobedience to God. The first pair of root sin in rank is self and pride. This pair of root sin manifests our sinful attitude of self and pride. It reveals our pride of life. Our sinful attitudes of selfishness, self-centredness, pride and arrogance are rooted in this pair of root sin that reflects our pride of life. The second pair of root sin in rank is greed and lust. This pair of root sin manifests our sinful desires of greed and lust. It reveals our lust of the eyes (mind and soul) and greed or lust of the flesh (body and flesh). Our sinful desires of greed, lust, pleasures, passions and sensualities or the sinful works of the flesh are rooted in this pair of root sin that reflects our lust of the eyes, (soul) and greed and lust of the flesh (body).  The third pair of root sin in rank is anxiety and fear. This pair of root sin manifests our anxiety and fear that emerged from realizing our sinful fallen states, or shameful sinful conditions, and our sinful and guilty acts of transgression and law-breaking. We are going to use Scripture to show how these three pairs of root sin came into existence soon after the fall. This approach is meant to correct our lack of scriptural understanding of the origin of sin and its scriptural manifestations. The Scripture is very clear in explaining these forms of root sin and also how each root sin was born.  

In each of the three sections, a chapter will be devoted to explaining the human and sinful problems of each pair of root sin and another chapter explaining God’s solutions to those sin-problems. Each person of the Holy Trinity serves as the principal agent of solving man’s problem of sin in each pair of root sin. God’s solution to man’s problem of sin is rooted in his promise to the woman in Genesis 3:15: the promise of the Seed, the Messiah and Saviour of the whole world.

This new understanding of root sin as existing in three pairs is only an organizing principle: first, in terms of its origin, nature, power and effects; second, in terms of its forms of manifestation in humans; and third in terms of its solution by the Triune God. However, we need to clear some questions that some might have regarding the concept trinity of sin.

Trinity as a concept is used here only as a descriptive term and not a similitude of the Triune God (God the Father, God the Son and God the Holy Spirit). Sin does not exist in the same form and nature as the Holy Trinity. On the contrary, sin demonstrates a fallen state of God’s creatures. Sin is not a person to take up the characteristics of the Holy Trinity. The trinity of sin is a despicable and corrupt state of root sin which exists in three pairs of root sin in human nature. In fact, the trinity of sin in humans is a dominant principle that opposes God and all forms of godliness. The carnal (sinful) mind is enmity (hostility) against God (Rom. 8:7). The term trinity of sin is an explanation that the original sin or root sin manifests itself in three pairs of root sin as we have explained above. It has no any meaning beyond an explanation that sin manifests itself in three root pairs of sin. It is an answer to the question: What is the nature of the root sin? Or How does root sin manifests itself in human nature? The answer is simply, "The root sin manifests itself in three pairs: (1) self and pride; (2) greed and lust; and (3) anxiety and fear. These three pairs of root sin are what we call trinity of sin in this book.

Some have simply argued that the term trinity could only be referred God alone and nothing else. That to use this holy concept for sin is despicable and disrespectful. But our definition and application of this concept to sin differ remarkably from what they conceive in their minds that make them think that way. Sometimes we refer to an unholy alliance as a trinity of evil. We have also heard many preachers make statements about the lust of the flesh, the lust of the eyes and the pride of life as trinity of sin. Some have suggested to us the use of other terms, such as, trinitarian sin, trilogy of sin and tripartite nature of sin so that we can avoid using the concept trinity of sin. All these suggestions are good, but they take away the major thrust of the thesis of the book,  the root sin manifesting itself in three pairs of sin and also how the Triune God dealt with each of these pairs. The response of the Triune God in solving the three root pairs of sin in human nature is quite an interesting phenomenon of sin worth bringing to light. The Triune God responded to the problem of sin as Three Persons of the Godhead as revealed in the Sacred Scripture. On account of this understanding of sin, we titled this book: The Trinity of Sin and Response of the Triune God. How the root sin manifests itself in these three pairs demands a divine response from persons of the Holy Trinity. We are going to demonstrate how each person of the Triune God plays a significant role in solving the problem of sin in the entire universe and also in human nature. It is not enough theologically to state only in general terms that God solves the problem of sin without stating specifically how he did it and by what means. We have explored in depth how the Triune God solves the problem of the three pairs of root sin in human nature. Besides, the strange use of the concept generates curiosity and theological discussions. Just for the sake of mere curiosity people would want to study our method and findings. Using this title of the book will in fact invite and generate debates about the subject of sin just as the subject of original sin did in the classical times of Church history.  

Definition and Meaning of Sin

We need to have a general working definition and meaning of sin that will guide our general understanding of sin. All humans are sinners, fallen from a higher moral and spiritual status. The Bible says, All have sinned and fall short of the glory of God (Rom. 3:23). Everyone who sins breaks the law; in fact sin is lawlessness. Missing the mark is breaking the law. John also said the same thing. (1 John 3:4). My language, Gyong, from central Nigeria has words that give additional meanings to the concept of sin we find in the Holy Scriptures. It has three words used for sin or its cognate words. The first word is yam. This word means offence, forbidden. To commit an offence in my language is to touch what is forbidden. This involves taking on the nature of the forbidden thing and become one with it. The second word used for sin is bithikyuye. This word means a state of wickedness, badness. To practice wickedness is to do a bad thing. The third word is chooky which means to err, to go beyond, trespass, transgress. A sinner in this sense is a transgressor or a law breaker.

The Westminster Shorter Catechism states: Sin is any want of conformity unto, or transgression of the law of God. This definition agrees with "Sin is committed when a person deliberately or accidentally steps over the line of the law of God.[6] In summary, sin in humans is manifested through (1) actions; (2) attitudes; and (3) moral nature (state). We are going to use these three areas in the subsequent chapters to identify sinful acts, sinful attitudes and sinful human nature.

Traditional Africans define sin as wrong-doing. Their moral codes, taboos and customs regulate both moral actions and moral attitudes. Communal values greatly influence African moral and social behaviour. Sin or wrong-doing is always defined within the communal context. There is less emphasis upon personal understanding, consideration and interpretation of sin. This communal definition of sin tends to make Africans pay less attention to issues of personal sins against God or community. African Christians have tended to overemphasize personal dealings with sins to the neglect of communal and social means of dealing effectively with sins. The African Church must recover this lost communal value. The Church of Jesus Christ as a new community and new humanity has profound communal values that can strengthen moral social behaviour of Christians. Emphasis upon personal dealings with sin is as a result of western emphasis upon individualism.

In African conception, people who are inherently evil would normally have wrong actions or wrong attitudes. However, not all people are inherently evil or born evil. Evil is non-human, but it can enter into, or co-habit, or indwell humans. It can be inherited or it can pass from others to others. It can also be removed. The root of evil or sin is not clearly defined in African Traditional Religion as in the Bible. This is why it is very important for African Christians to get the origin, nature and power of sin right. Religionists have researched on how traditional Africa views and treats sin. We have no need to rehearse such as what is primary is the biblical data that African Christians needed the most in correcting their wrong views of sin and its solution.

It is very important to state right at the beginning that our definition of sin must be rooted in God’s moral character and moral law.[7] No consideration of sin can be done without bringing it to the light of the holy and glorious nature and character of God. 

Chapter Summaries

Before discussing the root sin or trinity of sin in detail, I will provide a theological context for the discussion in chapters two to seventeen. Chapter two gives a brief description of African traditional influence upon African theology in general. This seeks to clear a general misunderstanding of the influence of African traditional background upon theology, ethics and sin. The major problem that prevents Christians from understanding how to obtain victory over sin in the redemption of Christ is their traditional background that has a different view and notions about sin. May we state in clear terms that not everything in traditional Africa was evil or demonic. It was a mixture of both good and bad. In this book, we refer to the negative influences upon Christians that compound Christian understanding and dealing with sin effectively. Traditional Africa has its own way of defining and dealing with sin. Chapter three deals with the misunderstanding of God in relationship with human understanding of evil and sin. Chapter four clears the misunderstanding as regards general views of creation that affect human understanding of evil and sin. Chapter five clears that of misunderstanding the origin of evil, sin and temptation; while chapter six clears that of misunderstanding the power of temptation and the fall of man in the origin. Chapter seven clears the misunderstanding of the essential human nature. Chapters two to seven describe and define the origin, root, nature, power and effects of sin in human life within the context of African traditional and religious understanding and biblical interpretation of root sin. These chapters describe the impact of sin on humans. Rebellion and root sin caused a change in humans when they corrupted the image of God in them and resulted in a costly autonomy in which people made themselves instead of God the focus of life. The chapters also show this can be an on-going problem for Christians and address possible misunderstandings that it is enough to accept Christ without trying to become Christ-like.

Chapter ten describes how we can’t solve our own problem of sin, but need God’s solution, which he provided in the redemption and work of Jesus Christ on the cross and in the ministry of the Holy Spirit in regeneration and sanctification. The work of redemption does not work automatically unless applied. Chapter eleven shows how we can apply the power of the cross in dealing with sin. 

Then chapter eight discusses the root sin Self and Pride, as the First Pair of root sin. Chapter nine discusses the root sin Greed and Lust, as the Second Pair of root sin. Chapter ten discusses the root sin Anxiety and Fear, as the Third Pair of root sin. In each of these three chapters, the first defines the particular root sins biblically. It also shows how they are rooted in the original fall and summarizes the categories of sins that emanate from the pair of root sin. The next two chapters deal with the other two pairs of root sin just as in this first one. Then chapters eleven to fifteen describe God’s solution to the human sin nature and how the redemption and the cross of Christ brings deliverance, with practical examples as to how humans can be delivered from the power and the effects of the root sin of (1) the self and pride; (2) greed and lust; and (3) anxiety and fear. They also provide practical suggestions for learning to apply the power of the death and resurrection of Jesus Christ in our own lives.

This approach will help Christians know how to solve their own sin-problem and have victory over sin by living a Christ-like life. It is our desire that Christians have a clear understanding of the origin of sin by having correct biblical views as regards the origin, nature, power and effects of sin in their lives. We hope that Christians should be able to know how to apply effectively God’s solution in the redemption of Christ. How important it is for Christians to have victory over sin in their lives. These chapters provide suggestions for helping Christians gain an understanding of the root sin and its three pairs and how to apply God’s solutions to overcome sin.

Chapter sixteen examines one aspect of man’s broken relationship with his Creator, the issue of spiritual idolatry. It identifies the roots of spiritual idolatry as rooted in traditional religious background and worldview. While chapter seventeen deals with the issue of man’s broken relationship with his fellow man, the issue of social and communal sins. Social and communal sins are rooted in traditional kinship and communal values, while spiritual idolatry is rooted in traditional spirituality. These two last chapters of the book deal with issues in modern Africa which the Christians must have to address very seriously. 

We challenge every Christian to make every effort to learn more about sin in terms of its roots, origin, nature, power and effects in one’s life and also in society. Secondly, we encourage Christians to know how to deal with sin-problem and also strive to win victory over sin. The reason why many Christians do not grow spiritually is because they are not winning the war over sin in their lives. This book is written purposely to show Christians how to understand sin and also how do deal with it effectively. We hope that many will find this book very helpful in their Christian walk and life. 

The major problem that prevents African Christians from understanding how to obtain victory over sin in the redemption of Christ is the negative influence of traditional religious background that has its own views, notions and solution to sin-problem. For this reason, it is very important that we describe briefly African traditional religious background and worldview. Misunderstanding of sin in terms of its roots, origin, nature, power and effects are rooted in some aspects of traditional religious influence upon Christian teachings. Never are we saying that African traditional religious background is all evil or not helpful in our understanding of Christian spirituality. By all means, when this traditional religious background is renewed and transformed by the Gospel of Christ and biblical teachings, it gives African Christian a unique contribution to world Christianity. After the fall all humanity and creation fell into sin and the curse. It is within this fallen religious background that God calls out his saints in Africa. Every form of human culture or religion, there is a good side and a bad side. Only those elements that in their true essence and meaning are contrary to both God and his Word that need be set aside. Africans can be both wrong in their interpretations of African traditional religious background and God and his Word. We do not give praise to Africans who misinterpret African traditional religious background or God and his Word, the Bible. 

Chapter 2

African Traditional Background  

Traditional religious influence on African Christians is very powerful, pervasive and invariant. In recognition of this fact, we need to know the foundations of African Traditional Religion and worldview and how these influence African Christians, especially their Christian spirituality and practice.[8] This traditional background with its beliefs influences attitudes, behaviour and social and religious practices of individuals, communities, ethnic nationalities and nation-states. This traditional background influences the moral and ethical practices that result in individual, social and communal sins that have devastating consequences upon Africans and their societies and nation-states.

We need to be clear on what is good and what is bad in the traditional background. In this chapter, we focus on identifying and interpreting the theological, philosophical, psychological and moral and ethical foundations of African Traditional Religion and worldview in order to understand how this traditional religious background and worldview influence Christian understanding of evil and sin and the solution of sin-problem. It is important to note that traditional religion has a very powerful way of dealing with the sin-evil-problem of man in Africa. We ignore this powerful spiritual background to our own peril. Christians in Africa should make it a point of duty to have a thorough knowledge of African Traditional Religion and worldview. Such knowledge is essential in knowing the African in terms of his beliefs, personality and way of life. Christianity cannot address effectively the African if it has a shallow understanding of who or what is an African, his mind-set and mentality. That is why it is important that we give a brief summary of this traditional religious background so as to help us have a good general knowledge of African traditional spirituality. This is also to underscore the persistence of traditional religion, beliefs and worldview among some African Christians. Africans do not abandon all their beliefs or culture or way of life when they become Christians. Christianity does not negate their Africanness, but affirms it, renews and transforms it, promotes and even defends it. African Christians do not have a different context or personality from the rest of Africans, but share the same. What the Christian faith and biblical teachings do to African Christian is that they give him a new compass to chart the course of his life within African context, religion, culture, worldview and society. An African Christian if he is to be authentic and relevant, then he must have a thorough knowledge of the African terrain. Otherwise, he may not be able to make Christianity and biblical teachings relevant and fitting to the African context. This chapter summarizes major ideas from my earlier works.[9]

In this chapter, we are going to state briefly the following sources of traditional influences upon African Christians. These sources are among many: (1) the fundamental theological beliefs; (2) the fundamental psychological beliefs; (3) the fundamental philosophical beliefs; and (4) the fundamental moral and ethical beliefs. Our primary interest is to see how such beliefs influence the thinking of African Christians as regards evil and sin and solution to sin-evil-problem. Our focus is only on beliefs and practices and not in the study of the traditional religion and cultures. Many scholars have done that effectively.  

Fundamental Theological Beliefs

We have observed that any meaningful and effective approach to understanding the teachings of African Traditional Religion and its accompanying worldview, we must begin with five fundamental beliefs. These beliefs are found throughout Africa, even though they may be expressed differently from region to region or from people to people. African scholars and theologians have written extensively on these basics five theological beliefs. What we have done is simply to systematize them into a neat religious system. Some scholars have done extensive case studies of various people-groups in Africa that corroborate with these basic fundamental beliefs. These five fundamental theological beliefs in African traditional religion are beliefs in (1) impersonal (mystical) powers; (2) belief in spirit beings; (3) belief in divinities/gods; (4) belief in a Supreme Being; and (5) belief in a hierarchy of spiritual beings and powers.

Belief in Impersonal (Mystical) Powers

The totality of creation is pregnant with impersonal, mystical powers. These powers lie behind the material, physical and the visible. The fact that this impersonal power is not visible, it can be supernatural, spiritual or mystical. This is the reality that lies behind all the visible. Scholars after scholars have documented various beliefs in the supernatural, mystical, impersonal, invisible and unseen powers among people-groups across Africa. The source of this impersonal (mystical) power is not always known, but it is usually attributed to the activities of mysterious higher powers, whether personal or impersonal that generates or deposits power in things or objects. The potency, efficacy, and durability of this power vary from object to object and from place to place. Some objects are inherently imputed more power than others, that is, they are assumed to be more naturally endowed with power than others are. Based upon these traditional beliefs, Africans believe that sin is a commodity that can be passed on to human beings or imputed into human beings by supernatural powers. Sin can be contagious through physical or spiritual contact. Africans believe that sin is either caused or originates from impersonal (mystical) powers. Such a belief is contrary to what the Holy Scriptures teach about the source, origin and influence of sin in human nature. Sin is basically an inherent influence within human nature and not necessarily an exclusive outside influence. Sin is always a product of free will and freedom of choice. Sin has very powerful social implications. It affects not only individuals who practice it, but even their environment. The external influence of evil is what we call temptation. What is external to us is evil, but when evil is appropriated or taken in then it gives birth to sin. When tempted, no one should say, God is tempting me. For God cannot be tempted by evil, nor does he tempt anyone; but each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death (James 1:13-15).

Medicine men and women, diviners, and seers use the impersonal powers associated with natural objects, plants, and animals for medicine, magic, charms, and amulets. Some believe that the mysterious powers embedded in things or objects can be extracted for specific uses. Mysterious powers can also be transmitted through certain objects or by purely spiritual means. They can be sent to specific destinations to accomplish good or evil. They can also be contagious by contact with objects carrying or mediating such powers. African beliefs and practices of witchcraft, divination and sorcery are rooted in this understanding of mysterious powers. These impersonal powers can be used for both good and evil. The existence of wicked human beings and wicked spirit beings, who also have access to the mysterious powers, make life full of uncertainties—rife with unpredictable wickedness and evil and dangerous to human beings. Thus traditional Africans who believe in the presence of dominating impersonal powers feel that they are at the mercy of benevolent or wicked users of these powers. The understanding of many African Christians regarding these issues, especially witchcraft, sorcery and divination are rooted in this traditional belief. These traditional beliefs are transformed into the practical realities of their daily lives. Their daily experiences are thus rooted in these traditional beliefs.

This supernatural belief in traditional religion finds its equivalents in the Bible and Christianity. The only difference between the two is their contents and what lies behind those contents. It is the religious and spiritual power that lies behind them that makes a difference with Christianity. Our primary concern is not in the similarities or dissimilarities of the two beliefs, but in their influence on man in Africa. What do traditional Africans feel about this particular belief? What religious understandings, interpretations, and applications are influenced by this fundamental belief in its encounter with Christianity and biblical teachings? How does this belief shape and mold the African mind? What are the religious attitudes, practices and behaviour that accompany, support and reinforce this belief? In other words, what practices, attitudes, rituals, rites, and ceremonies of traditional Africa that is rooted in this belief that shape and mold African response to Christianity and biblical teachings? In short, we are looking to see in what ways does the traditional religious background influence Christian spirituality, whether positively or negatively. We can repeat the same questions on the other remaining beliefs.

Belief in Spirit Beings

Scholars and theologians have also identified a belief in spirit beings besides that of supernatural or mystical powers across the continent of Africa. The two beliefs are distinct and should not be lumped together. However, there is a very close relationship between spirit beings and mystical or impersonal powers and forces described in the previous section. The spirit world of African people is very densely populated with spirit beings, spirits, and the living-dead or the spirits of the ancestors.[10] These are psychic beings that are intelligent, purposive and personal as opposed to the impersonal potency at work in dynamism.[11] Spirits are believed to inhabit certain trees, rocks or mountains, caves, rivers, lakes, forests, burial grounds, animals, human beings, the skies, the ground and other sites, carved or molded objects, charms, amulets, the list is endless.

In traditional belief, spirits are ranked hierarchically in accordance with their power and the role they play in the ontological order in the spirit world.[12] First in the hierarchy is the Creator, then the deities, object-embodied spirits, ancestors’ spirits and other miscellaneous spirits that are non-human, comprising both good and harmless spirits and evil and wicked spirits. Humans stand between this host of spirits and the world of nature.

Spirit beings are usually categorized as either the spirits of the dead elders (the ancestors, who are close to humans and serve as their custodians) or non-human spirits. They can also be classified as good or evil, depending on whether they use the powers with which they are endowed with to achieve positive or negative goals, to bring blessings or curses. The spirit world or the realm of the supernatural is, in a sense, a battleground of spirits and powers that use their mystical and spiritual powers to influence the course of human