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This article deals with the characteristics and limitations of Edwin W. Smith"s study of African religions. He was born as son of British Primitive Methodist missionary in South Africa, 1876. He was trained to become a Bible translator. After marriage he moved to Africa with his wife and translated the Bible into the Ila language.
Most Western missionaries despised African cultures and religions, but Smith proposed a new way to study African cultures and religions on the anthropological basis of respect and understanding. Though he kept the mission mind to convert Africans to Christians and supported the fulfillment theology, he accepted the values and significance of African religions.
With scientific and object approaches, Smith regarded Africans as rational and philosophical human beings. He rejected the traditional concept of mission that Western form of Christianity should be forced upon the mind and heart of Africans. Rather Smith encouraged Africans to build up their own churches and theologies with creative and dynamic worldviews including magic, Dynamism, Spiritism, ancestor worship and the faith to the Supreme Being.
In conclusion, despite his limitations as missionary, Smith has been remembered as "the founder of African Studies" and "the ancestor of British phenomenological school." His missionary experience became the solid foundation for becoming scholar of African religions.
Most Western missionaries despised African cultures and religions, but Smith proposed a new way to study African cultures and religions on the anthropological basis of respect and understanding. Though he kept the mission mind to convert Africans to Christians and supported the fulfillment theology, he accepted the values and significance of African religions.
With scientific and object approaches, Smith regarded Africans as rational and philosophical human beings. He rejected the traditional concept of mission that Western form of Christianity should be forced upon the mind and heart of Africans. Rather Smith encouraged Africans to build up their own churches and theologies with creative and dynamic worldviews including magic, Dynamism, Spiritism, ancestor worship and the faith to the Supreme Being.
In conclusion, despite his limitations as missionary, Smith has been remembered as "the founder of African Studies" and "the ancestor of British phenomenological school." His missionary experience became the solid foundation for becoming scholar of African religions.
목차
1. 서론: 선교사의 종교연구, 얼마나 신뢰할 수 있을까?
2. 아프리카 선교사, 성서번역가, 선교학자
3. 아프리카 ‘존중’ 모델: “존중의 태도를 가지고 번역하고 연구하라”
4. 아프리카 ‘이해’ 모델: “당신의 사람들을 알라.”
5. 결론: 종교현상학자인가? 선교사인가?
참고문헌
Abstract
참고문헌 (22)
참고문헌 신청
1. [학술지(정기간행물)] - 안신 / 2007 / 스코틀랜드 종교현상학파의 ‘기원’: 니니안 스마트와 앤드류월스를 중심으로 / 종교문화연구 (9) : 155 ~ 175
2. [단행본] - 안신 / 2013 / 세계 기독교의 이해 / 배재대학교 학술정보처
3. [단행본] - Bediako, Kwame / 1992 / Theology and Identity: The Impact of Culture upon Christian Thought in the Second Century and in Modern Africa / Regnum Books
4. [단행본] - Bediako, Kwame. / 1995 / Christianity in Africa / Edinburgh University Press
5. [단행본] - Cox, L. James. / 2006 / A Guide to the Phenomenology of Religion / T & T Clark
2. [단행본] - 안신 / 2013 / 세계 기독교의 이해 / 배재대학교 학술정보처
3. [단행본] - Bediako, Kwame / 1992 / Theology and Identity: The Impact of Culture upon Christian Thought in the Second Century and in Modern Africa / Regnum Books
4. [단행본] - Bediako, Kwame. / 1995 / Christianity in Africa / Edinburgh University Press
5. [단행본] - Cox, L. James. / 2006 / A Guide to the Phenomenology of Religion / T & T Clark
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