It is important to understand a people's world view in order to administer to them effectively. What do we mean by world view? World view is defined as the "outlook upon the universe that is characteristic of a people. It is the picture the members of a society have of the properties and characters upon their stage of action."

The world view of a people governs their perception of the material and spiritual universe and their response to the elements perceived within the universe. A people's world view determined their social order and their traditional beliefs. Africans have a world view which has defined for the African a religious perception. It is no wonder, then, that we find in many of today's churches in Africa a people living in accordance with the perceptions of two world views - that of African Traditional Religion and that of Christianity.

Are we right to say Africans have a religion of their own? Let's firstly consider that which constitutes religion. One attempt to define religion expresses it in the following way. "Any system of beliefs, symbols and rituals that make life meaningful and intelligible".1 E. Bolaji Idowu looks at religion as inherent in the innermost being of man and prevalent in the circumstances of life. It is always with us at every moment of life.2 John S. Mbiti describes Africans as notoriously religious. From place-to-place within the continent, each people has its own religious system with a set of beliefs and practices. The religion of the African permeates into all departments of life in such a way that it becomes difficult or impossible to always isolate beliefs and practices from life-style.3

As one travels from place-to-place within the African continent, Mbiti's statement can readily be substantiated. One interacts with a people who have a belief system handed down by their ancestors. That belief system is inherent in the innermost being of the African. Therefore, we see a people who before the Christian era in Africa practiced their own religion.

The local church in Africa has the mission of the church to accomplish. Should it accomplish its mission through confronting and rejecting African religion or culture? Or, should it accomplish its mission through a fusion of African religion and culture which would enhance the mission of the Church and fulfill its nature while letting the word of God take preeminence?

The writer would subscribe to the last question. The last question stands in line with the approach of the mission of the first century church. Paul incorporated aspects of the people's social framework (religion/culture) which would enhance the mission of the church while letting the revelation of God in Scripture take preeminence. It is important, therefore, for the Pastor who would administer the local church in an African context to have a perception of African world view. He does so in order to make his administering both biblically and contextually relevant to the people.

We will now go on to consider aspects of African world view and the necessity of African world view for administering the local church.

Aspects of African World View

1. View about the Universe.

Different tribal groups have myths which ascribe the creation of the universe to God. The nature and attributes of God are expressed through different names. The universe is conceived of as both visible and invisible.

There is law and order in the universe. This order is seen in the laws of nature, in moral order which governs community life, in religious order which prevents the community from offending departed ancestors or the divinities, in the mystical order which is hidden in the universe. Power emanates from the mystical order and is available to spirits and to who is jesus  human beings. Man sees himself as the center of the universe. There he utilizes the power of the universe in order to live in consonance with the universe.4

2. Belief in a Supreme Being

This Supreme Being is the Creator God. Myths among various African tribes ascribe the creation of the universe to God. The Mendes refer to him as Ngewo; the Konos as Yata; the Temnes as Kuru. The Ashanti people of Ghana call him Nyame. The Yoruba call him Olorun which means "owner of the sky." There are various myths also which explain the extreme transcendence of God.5

3. Belief in spirits

Nature spirits are of two kinds:

i Divinities

These categories of nature spirits are conceived of as God's agents or personification. They are associated with major phenomena of nature such as the sun, the moon, the stars, "the falling stars," rain, storm wind, thunder and lightening.6For instance, in Yoruba tradition, the divinity sango represents the manifestation of God's wrath; thus he is the divinity of thunder and lightening.7

ii Spirits

This category of spirits are immaterial and incorporeal beings. They may on occasions, however, assume any form if they wish to be seen. They are regarded as ubiquitous - "there is no area of the earth, no object or creature, which has not a spirit of its own." These spirits inhabit trees, rocks, forests, lakes, streams, rivers, animals insects, mountains and hills. They are also associated with certain diseases.8

b. Ancestral Spirits

In African understanding, human life does not end in death. The dead becomes a "living dead". Ceremonies are performed in honor of the dead and there is dependence on the dead for protection, provision and good luck. It is the view that the dead can communicate especially through dreams. The concept of "living dead" connotes that the ancestors have merely transferred from physical existence to a spiritual existence but they still remain an integral part of the human life of the living kith and kin.9