Chapter 15
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RELATIONSHIP BETWEEN ADVENTISTS AND
ADHERENTS OF ANIMISTIC RELIGIONS
RUSSELL L. STAPLES
April 11-12, 2001
Introduction
Animistic religions1 are broadly similar in spite of the fact that each society
has its own set of deities and spiritual beings. Perhaps the defining characteristic of animistic religions is their sacral worldview. In contradistinction to our
Western mechanistic concepts of causality, it is believed that spirit forces pervade reality and control almost everything that happens. No clear boundaries
are placed between spiritual and natural causes.
Animistic religions differ from world religions in several ways. They seldom have sacred writings or developed systems of belief and ethics or great
spiritual founding fathers. The cycles of religious rites center about rituals of
the life cycle, such as initiation into adulthood, marriage, induction into high
office, funerals, and induction into the spirit world; the great rituals of the cosmic cycle such as rain-making, harvest, first fruit ceremonies, celebrations, and
rituals of protection in times of calamity and danger.
232 Adventist Responses to Cross-Cultural Mission
Relationship between Adventism and
Adherents of Animistic Religions
Conversations and relationships with animists follow a different pattern
from those with representatives of the world religions for several reasons.
Christianity has historically had its greatest successes among animists. To
this proclivity must be added the fact that the radical change now taking place
in many tribal societies is undermining the social/cultural systems that have
supported animism. Apart from relatively rare renewal movements in animistic religions, transition is taking place along two axes: either toward one of the
world religions or in the direction of secular materialism. This is thus an era of
missionary opportunity among the animistic peoples of the world.
There is generally no developed theological system in animism which functions as a powerful contrary belief system dominating relationships with other
religions. A tendency toward a tentative inclusivism rather than opposition has
marked the attitude of animists toward the world religions. Animists generally
experience little difficulty in adding new deities and doctrines to their panoply
of powers and worldview.
The conversation with Christianity is inevitably colored by the very different intentionalities of the two religions. Christianity, in this case the Great
Tradition, centers upon God and the life to come, whereas the animistic Folk
Religions, usually called the Little Tradition in inter-religious conversations,
have to do with life here and now—good health, productivity in family, the
provision of food, protection from earthly ills, and shelter from malevolent
spiritual beings and forces.
Some Points of Contact for Presentation
Of the Adventist Message
There are concepts of a Creator God in most animistic traditions, however,
the “otiose high God” of these religions is distant and rarely involved in daily
life. These beliefs are inculcated in local myths of creation, in the separation
of human beings from the Creator God and in the origin of death. In many
societies there are also flood myths; thus, the first few chapters of Genesis fall
upon somewhat familiar ground and may be used to awaken interest. The clarity of the Genesis accounts of the fall and portrayal of the great God in search
Relationship Between Adventists and Adherents of Animistic Religions 233
of Adam and Eve make a positive impression and prepares the way for the presentation of the gospel.
Sacrifices and libation offerings, which constitute a tangible means of establishing relationships with the spirit world, are a central feature of the major
religious rituals of most animistic peoples. Thus the Old Testament sanctuary
service with its system of sacrifices strikes a familiar cord and opens the way to
an understanding of the vast significance of the death of Christ as the universal
sacrifice, and of his priestly ministration in the heavenly sanctuary.
Animists live in a world that is constantly torn by tension between the
forces that promote their good and well-being and those that are malevolent.
And, for them, it is these spirit forces that largely control reality. This worldview constitutes a congenial mind-set for acceptance of the very much grander
picture of the God of the Scriptures, of his immanence and availability to human beings as well as of his transcendence, and of his victory over evil at the
cross. The Great Controversy theme may thus be introduced as an enlargement
of their worldview.
Summary and Conclusion
To the surprise of some, discoveries arising from relationships with animists point in two directions: to the Christian as well as to the animist. Immersion in the sacral world serves to reveal the unconscious inclination of the average Western Christian toward a rational secularism and the convinced animist
who detects this may come to regard the Christian as a kind of half-believer.
On the other hand the ease, without serious pangs of conscience, with
which the convert to Christianity may slip into a dual relationship in which
recourse is alternately had to the Great and Little traditions, depending on the
needs of the moment, comes as a surprise to the Western Christian who thinks
in terms of a mutually exclusive affiliation. The consciousness of animists of the
availability of a revelatio continua via a diviner to resolve the difficulties of everyday life constitutes a well-nigh, irresistible attraction. When all is not going
well recourse may be had to a diviner or shaman who can establish contact with
the spirit world and reveal the spirit or forces that are the cause of a difficulty
and advise regarding appropriate ritual. The failure of some Christian groups in
animistic societies to understand and address such issues has not infrequently
resulted in a dual allegiance in which the enthusiastic convert, while rejoicing
234 Adventist Responses to Cross-Cultural Mission
in the hope of the gospel, reverts to the practice of the traditional religion in
order to cope with religious fears and practical difficulties.
Notes
1
Whereas a single name serves to designate each of the world religions, there
appears to be no general consensus regarding the term which best defines animistic
religions. “Animism,” which derives from the Latin anima, meaning spirit or soul and
which seemed appropriately descriptive of the sacral spirit world of primal societies,
was the term generally employed by early scholars of religion. This term has fallen
into disfavor because it is an inadequate designation of the many deities and Creator
Gods believed in by two-thirds of tribal societies. Other terms such as primal, sacral,
tribal, primitive, traditional, and folk religion have come into use. Barrett employs the
term “ethnoreligionists” which he defines as: “Followers of a non-Christian or preChristian religion tied closely to a specific ethnic group, with membership restricted
to that group; usually animists, polytheists or shamanists” Barrett David B. et. al.
2001. World Christian Encyclopedia, 2d ed. New York: Oxford University Press 1:28.
Barrett gives the number of ethnoreligionists as 228 million present in 142 of the
world’s 238 countries and lists the major groups in table 7-5, 2: 11, 12. The Animistic
worldview remains alive among the popular religions in the world. This is the case in
Buddhism, Hinduism, and also in some forms of Islam and Christianity in the twothirds world. The adjectival use of the term, “Animism” has regained favor and is used
here as an assigned subject heading.