There can be no progress towards the complete development of the human person without the simultaneous development of all humanity in the spirit of solidarity.

Option for the Poor and Vulnerable

Scripture teaches that Christ had a special concern for the poor and vulnerable. We are called to embrace this preferential option for the poor and vulnerable, to embody it in our lives, and to work to have it shape public policies and priorities. A fundamental measure of our society is how we care for and stand with the poor and vulnerable.

"WHAT'S GOING ON IN ZIMBABWE"

African People and their Names For God. Prof. John Mbiti

 

ABALUYIA (Kenya): Wele, Nyasaye, Nabongo, Khakaba, Isaywa.

ACHOLI (Uganda): Juok or Jok, Lubanga
ADJURU (Côte d’Ivoire): Nyam
AFUSARE (Nigeria): Daxunum
AKAMBA (Kenya): Mulungu, Ngai, Mumbi, Mwatuangi, Asa

AKAN (Ghana): Nyame, Nana Nyankopon, Onyame, Amowia, Amosu, Amaomee, Totorobonsu, Brekyirihunuade, Abommubuwafre, Nyaamanekose, Tetekwaframua, Nana, Borebore

ALUR (Uganda, Congo DR): Jok, Jok Rubanga, Jok Nyakaswiya, Jok Odudu, Jok Adranga, Jok Atar

AMBA (Uganda): Nyakara
AMBO (Zambia): Lesa, Cuta


For more African name for GOD click here

Voices Of The Tribe Ministry, Inc.


Justice is a collective name which can be divided into two broad perspectives. Just behavior; a concern for genuine respect and treatment which is to be regarded as fair and equal. The Administration of Law; which ordains legislation composed by a judge or magistrate of a supreme court to a country or state, with objectives to protect the victims and pursue the perpetrators lawfully. Prosperity and distribution of wealth towards the common people, is the most important aspect of justice which greatly contributes to the well being of society.

To read my Sermons for the up coming week click here

Rights and Responsibilities

Every person has a fundamental right to life— the right that makes all other rights possible. Each person also has a right to the conditions for living a decent life—faith and family life, food and shelter, education and employment, health care and housing. We also have a duty to secure and respect these rights not only for ourselves, but for others, and to fulfill our responsibilities to our families, to each other, and to the larger society.

The African traditional religious life has always considered all life to be the sphere of the Almighty, the powerful (the Otumfoo), the Omnipotent (Gye Nyame). God is wise, and all seeing and all knowing. God is the Great Spider (Ananse Kokroko), and the Ancient of Days (Odomankoma).

In the private and public life of the African religious rites, beliefs, and rituals are considered an integral part of life. Life then is never complete unless it is seen always in its entirety. Religious beliefs are found in everyday life and no distinction is made between the sacred and the secular.

The sacred and the secular are merged in the total persona of the individual African. Life is not divided into compartments or divisions. Thus there are no special times for worship, for everyday and every hour is worship time.

There are no creeds written down because through the traditions of the Elders all creeds and functions are carried in the individual's heart. Each individual by their very nature and life style is a living creed from the time one rises until one retires at night. An understanding of the basic nature of the African religious tradition surely illuminates the meaning of spirituality in contemporary Africa.

Traditional African religion is centered on the existence of one Supreme High God. However, the Europeans who spread Christianity in Africa never understood or properly appreciated the African's own conception of the Great Creator. They saw no similarity between the God they preached and the African's own belief in the One Supreme God and creator who was, king, Omnipotent, Omniscient, the Great Judge, Compassionate, Holy and Invisible, Immortal and Transcendent.

The traditional African belief is that the Great One brought the divinities into being. God therefore is the maker and everything in heaven and on earth owes their origin to God alone. He is the Great king above all Kings and can not be compared in majesty. God is above all majesties and divinities. He dwells everywhere. God is omnipotent because God is able to do all things and nothing can be done nor created apart from Him. God is behind all achievements. God alone can speak and accomplish his words. Therefore there is no room for failure. God is Absolute, all wise Omniscient, all seeing, and all Knowing. He knows all things and so no secrets are hid from God. If there is rain it is God who wills it and if the fish do not run it is by His will.

This Great Creator is the final Judge of all things, but God is able to be compassionate and merciful. God can look kindly and most mercifully on the suffering of men and women and is able to smooth the rough roads through his divine priests and the spirits of the ancestors. The God of the African Traditional Religion is also a Holy God both ritually and ethically. God is complete and absolute since He is never involved in any wrong or immorality. Traditionally Africans believe that since God's holiness blinds He therefore can not be approached by mere mortals. He is a spirit and thus must be approached by spirits invisible to mere humans. (the above photo is of a revival were an estimate 3,500 people attended. There were five preachers of which I was one. the sermon preached was Crumbs click to view)

Dignity of Work:

The economy must serve people, not it self. Work is more than a way to make a living; it is a form of continuing participation in God’s act of creation. If the dignity of work is to be protected, then the basic rights of workers, owners, and others must be respected—the right to productive work, to decent and fair wages, to organize and choose to join a union, to economic initiative, and to ownership and private property. These rights must be exercised in ways that advance the common good.

Solidarity

We are a single human family. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. If we want peace, we must work for justice. The Gospel calls us to love all our sisters and brothers and requires us to be Soldiers of peace” in a world wounded by violence and conflict.

Recycled from June 2008

Liberating Love

Though I preach the sacred value of human life, if I sit on my hands and watch the oppression of my people, I am a hypocrite

Though I approve of the goals of human liberation and profess love for freedom, if I do not act on this love, it is worthless.

Though I think I can tell which way the wind is blowing, if I let the moment to act pass me by, I betray the imperative to love

The people have suffered long: charity serves barely to keep them alive. Charity by itself defuses the will of the people to act.

Love is not defined from reading a book or a tradition-it does not rest in its own abstract goodness, it is shaped by the concrete needs of the people. True love despises evil: it rejoices in the struggle for the good. On the path to triumph love can bear all things, will hope all things; I will not surrender.

Our need for justice and human dignity is ass dear as life itself: if there are political slogans they shall fade away; if there are exploitative economic systems they shall crumble and be changed. for mankind cannot live by slogans alone.

Mans right to freedom and dignity is a gift from God, thus when people together demand liberation, that which oppresses shall give away.

for before i knew what it meant to have dignity, I would neither see clearly nor love freely. but when I began to struggle, i discovered the true meaning of love.

When we were slaves, we spoke as slaves, we understood as slaves, we thought as slaves but as we became free, we castoff all the chains of servitude.

So faith, love and hope must abide, these three; but without freedom and dignity they remain hallow shadows.

Recycled from Sunday, June 15, 2008
Hungry, Lonely and Cold

When I was lonely,
You left me alone

When I was homeless,
You preached to me about the shelter of God's love.

When I was hungry,
You formed a club and discussed my hunger.

When I was naked,
You debated about the morality of my nakedness.

When I was in prison,
You hid in the cellar and prayed for my release.

When I was sick,
You fell on your knees and thanked God "for your health".

You seem to be so Holy and so close to God,
But I'm still hungry, lonely and cold.

Family, Community, and Participation

The human person is both sacred and social. The institutions of marriage— a commitment between two persons—and family are central and serve as the foundations for social life. Marriage, Civil Unions and family should be supported and strengthened, not undermined. Every person has a right to participate in social, economic, and political life and a corresponding duty to work for the advancement of the common good and the well-being of all, especially the poor and weak.