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The rite of pouring out heated alcohol in honor of spirits begins during the Late Neolithic but matures as a formal institution known in writing and in cast bronze during the earliest phases of the historic Bronze Age, namely the Erlitou (ca. 1900–1600 BC) and Shang periods (ca. 1600–1046 BC). As will be analyzed, the libation rite known as [示 + 爵 = ] (jue/guan) in Shang oracle bone divinations involved the use of the tripod jue爵 (bronze vessel). Although the rite [] continues to appear in written inscriptions through most of the Western Zhou era, by the 9th–8th c. BC the jue bronze vessel itself disappears physically in archeological finds. The libation rite, on the other hand, by the 9th–8th c. BC, is in part supplanted and conjoined with the term zan 瓒 (short jade rod), known physically as a short and slim decorated jade rod. Why does this occur, and what written and archeological data may be used to illustrate these changes? As will be analyzed, these changes are an example of historic syncretism and reorganization of ritual that underscore the beginning of the end of the Bronze Age. Both the small bronze tripod and short jade rod are known archeologically from the Late Neolithic through Zhou periods, yet one was used for heating libations and the other apparently for impregnating the hot alcohol with magical power.

As human beings we sometimes in one way or another become sick, and therefore go for treatment depending on our choice of treatment (religious perspective or Western medical treatment). Although African traditional religion is not against a Western medical way of treatment or healing process, its followers believe that there are some diseases that Western medicine cannot treat, and therefore need spiritual attention, as it is sometimes practiced in churches. This article discusses the African traditional view regarding disease, causes of disease, how disease is diagnosed and treated, with a special focus on Ghana. The article also describes the role of the diviner or the African traditional priest or what others may term as ‘herbalists’. The advantages and disadvantages of the African traditional healing process are considered. The article concludes by discussing African traditional healing in the context of a contemporary health care discourse, as well as a proposal for dialogue between traditional healers, Western medical practitioners, the government of Ghana, and the governments of various countries where this issue may be applicable, to build a consensus in addressing health issues.

This paper presents the results of the 2010–23 excavations of the southeastern sector of the Iron II temple at Khirbat Ataruz, Jordan, revealing a purpose-built kitchen complex and a rock-cut libation and animal slaughter feature. Abundant animal bones were collected from the eastern section of the area. Zooarchaeological analysis reveals that faunal remains are dominated by sheep and goats—species central to sacrificial rites—with smaller yet consistent contributions from deer and cattle, and a notable absence of pig bones. Together, these exceptionally well-preserved remains provide rare evidence of integrated cultic architecture, encompassing culinary, sacrificial, and communal feasting, and shed new light on the design of sacred space, religious practices, and temple meals in the southern Levant during the 9th–8th centuries BCE.

This article examines the fifth petition of the Lord’s Prayer in Matthew in the light of Ewe-Ghanaian conflict management model. Theoretically, the article employs a combination of the historical-critical and indigenous mother tongue biblical hermeneutical approaches to explore the implication of the petition for Ewe-Ghanaian Christian spirituality. The main theme of the petition in both Matthew and Luke’s renditions of the petition is forgiveness, which employs a divine-human and human–human formula, with the human–human serving as a form of collateral for the divine-human. Whereas Matthew’s petition carries an eschatological motif that of Luke is viewed in a non-eschatological sense. The article discusses the various theological and hermeneutical positions of the text and dialogically engages the world of the text with the Ewe-Ghanaian conflict resolution model with the view of finding points of continuity and discontinuity, if any. The article argues that divine-human and human–human forgiveness model, and the eschatological and non-eschatological interpretations suggested in both Matthew and Luke, respectively, does not resonate with Ewe-Ghanaian worldview, which perceives conflict from a demonological point of view. Any conflict resolution model that does not take the demonological dimension into consideration cannot be trusted to deliver justice in conflict situations. Thus, the task of the 21st century Ewe-Ghanaian church is to design an alternative dispute resolution (ADR) that resonates with the Ewe-Ghanaian life and thought pattern and is able to deliver justice. Contribution: Matthew’s rendition of the fifth petition of the Lord’s Prayer from the perspective of Ewe-Ghanaian conflict resolution model is the focus of this article. The article forms part of the researcher’s contribution to the academic knowledge on the Lord’s Prayer and inspires the use of Mother Tongue Biblical hermeneutics in the development of theological materials for the Ewe-Ghanaian Christian communities in Ghana and Togo.

This paper used the Social Identity Theory (SIT) to examine the social, cultural, and religious rites, rituals and performances associated with the Adaε festival of the Asante people. Within African cultures, knowledge about God is inherently fundamental, presupposing God's existence as a compelled reason for human-divine communication. Woven around the cultural construct of every society are the issues of values, beliefs, norms and spirituality with prayer being a core identity. During the Adaε festival of the Akan cultural tradition, prayer takes varied forms, meanings, and practices. Using the narrative approach, data was collected using ethnography based on participant observations, and interviews with prominent chiefs selected purposively. Data were analyzed using inductive reasoning, sorting, and categorization into thematic forms for easy analysis. Based on the SIT, it was observed that the Adaε festivals were forums for socio-spiritual cohesion using music and dance. Again, varied models of prayers were used to connect the material and spiritual worlds, to restore socio-ontological equilibrium, to seek the favour of the ancestors/gods, and to preserve history and memory for the hopeful future. For the Asantes therefore, prayer during cultural festivities was more than an effect, but a cause.

Based on fieldwork in south-western Ghana, this pape r provides new perspectives on the contemporary socio-economic role of kutuku, a “gin” distilled from palm or raffia wine. It seeks to update and supplement the numerous historical studies which have focused on the liquor policy of the British Gold Coast (Ghana since 1957), and which have demonstrated the importance of alcohol during the struggles for independence. Kutuku is here analysed in its trading organization, one that is based on the systemic involvement of women in the role of intermediaries, and in its applications to the medical-therapeutic sphere through the mediation of local priests and priestesses and healers. The final section examines the future of the kutuku business through the eyes of distillers. It argues that the ongoing industrialization of this “gin” does not have only detrimental effects, but that it also presents new and unforeseen potentialities.

This article examines how the use of libation imagery, such as bowls (phialai) and wine, in the Book of Revelation to showcase the ways in which early Christians negotiated the language of sacrifice into their own praxis. As opposed to embracing libation imagery, as occurs in other New Testament texts (e.g., Luke’s cup in 22:20; Philippians 2:17), Revelation uses such imagery to point to wrong religious practice. Libation practice is used as a metaphor for God’s wrath (e.g., “wine poured … unmixed into the cup of [God’s] anger” in Revelation 14:10); the libations that are poured out in the vision of the Bowls of Wrath, in chapter 16, pour out plagues. The implications of this judgmental imagery for early Christian hearers of this text in Asia Minor, and for their own meal practices, are significant. I argue that the edicts against the Thyatirans and the Pergamians in the letters of Revelation refer to their use of wine in Eucharistic practice—a practice which John condemns.

In contemporary Ghana, Christians are found in the street, on football fields, in classrooms, in the bush, and on mountains praying for one blessing or the other. Yet, while most Christians are enthusiastic about prayer, many of them have inadequate knowledge about what Christian prayer should include and what the attitude of the worshipper should be when praying. In response to this theological problem, this article examined the Bono-Twi text of Matthew’s version of the Lord’s Prayer to bring out biblical/theological principles about Christian prayer, using the Akan context as a reference. The paper used textual analysis based on African biblical hermeneutics to study the selected passage. In the process, a comparative study between the Lord’s Prayer and Akan libation prayers was also conducted. The main thesis is that an effective Christian prayer must be addressed to God and be offered in accordance with his will. The article contributes to the development and promotion of mother-tongue biblical hermeneutics and theologizing in African Christian scholarship.

This article examines the phrase ἐλθέτω ἡ βασιλεία σου in Matthew and Luke’s versions of the Lord’s Prayer in the light of Ewe-Ghanaian eschatological vision. Theoretically, it uses a combination of the historical–critical and indigenous Mother Tongue Biblical Hermeneutical approaches to explore the implication of βασιλεία for the Ewe-Ghanaian Christian. The article discusses the diversity in the interpretations of the text from the early church to the modern and postmodern periods in Christian history and argues that this diversity has occurred as a result of the fluidity of the eschatological visions in the Judeo-Christian Scriptures and that the linear eschatological vision described by the church is inconsistent with the cyclical vision in Ewe cosmology. This dual eschatological vision creates a dilemma in the Ewe-Ghanaian Christian’s understanding of the eternal states. Finally, it is argued that to resolve this eschatological dilemma is to clearly define the place of Ewe eschatological vision in Christian eschatology and interpreting the former as replica of the latter.

\\r\\n This article argues that libation, often associated with the ancestors, artefacts, images and pre-Christian religious devotions, constitutes sources for articulating authentic African cultural\\r\\n history of Obang community in the Northwest Region of Cameroon. It highlights that among\\r\\n \\r\\n \\r\\n traditional memory carriers, the ritual of libation remains trust worthy and pervasive, even among communities challenged by globalisation and colonising effects of Christianity. The article\\r\\n demonstrates the immense potentials of libation as an epitome and stabiliser of cultural memory, and a maxim in cultural resilience in contemporary Africa. Thus, the article calls for\\r\\n revisiting this ancient ritual to expose its potentials as a veritable memory repertoire in cultural–historical studies, especially at a time when social change and modernism continue to\\r\\n challenge the memories of traditional societies.\\r\\n