1. Animism is a system of beliefs and practices that appear in many religious contexts.
While animistic sentiments can be found in nearly all the world’s major religions, animism is especially prevalent in what are often called “folk” or “traditional” religions. Though the terms “folk religion” and “animism” are not precisely synonymous, they have many characteristics in common. The Pew Research Center estimates that 405 million people worldwide adhere to folk or traditional religions. The number of people who hold to animistic beliefs and practices is largely unattainable because these beliefs are woven throughout many different religious traditions and are often hidden.
2. Animism is not so much a formalized religion as it is a broad worldview that cuts across religious lines.
Nineteenth-century anthropologist E. B. Tylor aptly explained this worldview: “All nature is possessed, pervaded, crowded with spiritual beings.” [1] That is, animists believe that spirits and powers are everywhere, inhabiting inanimate objects as well as living beings. These spirits and powers influence the daily lives of individuals, indeed, even the direction of history. These spirits must therefore be enticed to show favor toward people rather than to bring curses.
3. Animistic beliefs and practices are found throughout the world’s religions.
If one were to look beneath the surface of dominant religious traditions, one is likely to discover hidden animistic beliefs and practices. For example, in Indonesia, men from different major religions, including Islam, Hinduism, or Buddhism, can be found wearing “power rings” that are believed to hold magical properties or to be infused with a spirit that provides power and protection. Even among nominal Christians in the West (practicing what we might refer to as “folk Christianity”), ancient stories or practices of an unbiblical nature exist and hold sway over people. Anyone check his or her horoscope lately?
4. Folk religions, and the animistic worldview that typically accompanies them, do not appeal to comprehensive, authoritative scriptures.
These traditions typically have no formal creeds or sacred texts. Often, their traditions, beliefs, and doctrines are handed down orally from one generation to another.
5. From ancient peoples to modern civilizations, cultures have recognized the supernatural in their daily lives.
The supernatural realm has always been linked with the idea of power and the ability to bless or to curse. Many methodologies exist by which people have sought to influence these powers. One of the primary ways is through the use of magic, which is a broad term signifying various means—rituals, verbal imprecations, the use of magical words or phrases, spells, and other methods—by which the spirits and powers can be bent to one’s will in order to ward off curses and to experience blessings.
6. Among the important terms to understand, fetishism involves the manipulation of the presumed power assumed to be contained in special inanimate objects, known as fetishes or talismans.
Fetishes can include objects like the bones of a saint or sacred animal, crystals, stones, carved objects, and the aforementioned power rings. These inanimate objects can either naturally possess power (as in the case of a saint’s bones) or have power infused into them (for example, power rings created by a spiritual leader).
Although the Christian faith rejects the practice of fetishism, some objects can still be found among those claiming to follow Christianity. For example, consider the guy who keeps an unread Bible on his dashboard, believing that he will be protected from car accidents because, as he explains, “The Word of God is with me.” In such an instance, the Bible, never opened, becomes nothing more than a printed book believed to possess special protective powers.
7. Additionally, a shaman is a person considered to hold supernatural powers.
A shaman is set apart and highly esteemed by a people group as one who understands the spirit world and who possesses the power to deal with it on behalf of others. This power is called mana, a broad term that refers to the supernatural power or life force that is present throughout the universe but is especially pronounced in fetishes (inanimate objects) and shamans (persons).
8. Animism attempts to gain power over the hardships of life.
Every religion acknowledges that we live in a world in which woe and tragedy strike, and every religion has its own answer to this problem. Animism offers magic, talismans, and powerful shamans that can be employed to gain power and control over life and its dangers. Animists seek to use these means daily in order to manipulate the spirits and powers to their benefit.
9. Animism has several important weaknesses.
It is often pointed out that an animist worldview has limitations:
- Animism is not concerned with ethics in the same way that the Bible is. The concept of “good” is defined not as much in reference to God or to others; rather, the personal welfare of an individual, which can include one’s immediate family or community, is the primary good.
- Animism is concerned primarily with immediate, day-to-day concerns and provides little hope beyond this life.
- Fear is a dominant emotion among animists who must constantly be on the lookout for danger and continuously evaluate the means available to protect themselves and their family or community.
10. God prohibited Israel from engaging in animistic practices (Deuteronomy 18:9-14).
Participating in these rituals, rather than trusting God, demonstrated that one was an enemy of God. Thus, in Matthew 12, when Jesus cast out demons, the Pharisees accused him of collaborating with Beelzebub, knowing that he would be seen as God’s enemy if the charge stuck. Later, in Acts 19, the sons of Sceva attempted to invoke the name of Jesus as a magical verbal formula to cast out demons and suffered the consequences for doing so. The episode ended with the people confessing their animistic practices, burning their magic books, and turning to God.
What, then, will be the Christian’s response to animism? Scripture clearly presents God as Lord of life. He has created all things, and he rules wisely and sovereignly over all he has created. Furthermore, as Lord of all, he is able to free us from fear and bondage to spiritual forces and to empower us to live a life pleasing to him. As we seek to honor him, we must be careful to identify and avoid the subtle ways in which animistic beliefs have crept into our culture, whether they be good-luck charms, certain environmentalist movements, or other appearances.
Furthermore, the gospel is not concerned only with the present life. We must help the animist to understand his sinfulness before a holy God and tell him of his real danger: divine wrath toward the sinner and his sin. We must spread the good news that “Everyone who believes in him will not be put to shame. . . . For everyone who calls on the name of the Lord will be saved” (Romans 10:11-13).
[1]E. B. Tylor, Primitive Culture, 2 vols. (New York: G. P. Putnam’s Sons, 1871), II:185, as quoted in Noss & Noss 15.
