Rastafari
Beliefs

Rastas refer to the totality of their religion's ideas and beliefs as "Rastalogy". Edmonds described Rastafari as having "a fairly cohesive worldview"; however, the scholar Ernest Cashmore thought that its beliefs were "fluid and open to interpretation". Within the movement, attempts to summarise Rastafari belief have never been accorded the status of a catechism or creed. Rastas place great emphasis on the idea that personal experience and intuitive understanding should be used to determine the truth or validity of a particular belief or practice. No Rasta, therefore, has the authority to declare which beliefs and practices are orthodox and which are heterodox. The conviction that Rastafari has no dogma "is so strong that it has itself become something of a dogma", according to the sociologist of religion Peter B. Clarke.

Rastafari is deeply influenced by Judeo-Christian religion, and shares many commonalities with Christianity. The scholar Michael Barnett observed that its theology is "essentially Judeo-Christian", representing "an Afrocentralized blend of Christianity and Judaism". Some followers openly describe themselves as Christians. Rastafari accords the Bible a central place in its belief system, regarding it as a holy book, and adopts a literalist interpretation of its contents. According to the anthropologist Stephen D. Glazier, Rasta approaches to the Bible result in the religion adopting an outlook very similar to that of some forms of Protestantism. Rastas regard the Bible as an authentic account of early black African history and of their place as God's favoured people. They believe the Bible to be key to understanding both the past and the present and for predicting the future, while also regarding it as a source book from which they can form and justify their beliefs and practices. Rastas commonly perceive the final book of the Bible, the Book of Revelation, as the most important part, because they see its contents as having particular significance for the world's present situation.

Contrary to scholarly understandings of how the Bible was compiled, Rastas commonly believe it was originally written on stone in the Ethiopian language of Amharic. They also believe that the Bible's true meaning has been warped, both through mistranslation into other languages and by deliberate manipulation by those seeking to deny black Africans their history. They also regard it as cryptographic, meaning that it has many hidden meanings. They believe that its true teachings can be revealed through intuition and meditation on the "book within" which allows them to commune with God. Because of what they regard as the corruption of the Bible, Rastas also turn to other sources that they believe shed light on black African history. Common texts used for this purpose include Leonard Howell 's 1935 work The Promised Key, Robert Athlyi Rogers ' 1924 book Holy Piby, and Fitz Balintine Pettersburg 's 1920s work, the Royal Parchment Scroll of Black Supremacy. Many Rastas also treat the Kebra Nagast, a 14th-century Ethiopian text, as a source through which to interpret the Bible.
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