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THE EXPRESSION OF “FAITH” IN THE AFRICAN RELIGIONS IN

THE LIGHT OF CHRISTIANITY: CASE STUDY OF AKAN GROUP

By Geoffroy Kouadio KOUAKOU, SAC

INTRODUCTION.................................................3

I.EXPRESSION OF FAITH IN AFRICAN RELIGIONS...................4

I.1. The sacred : Conviction et attachement des Akans au

sacré.......................................................4

I.2. Polytheism or Deep obedience to God....................4

I.2.1. Attribute of God (anthropomorphism)................4

I.2.2. The different Names of God.........................5

I.3. Ancestral worship (cult of ancestors)..................6

II. BELIEFS EXPRESSION THROUGH THE PASSAGE CEREMONIES........7

II.1. Rite of the puberty initiation........................8

III. CONCILIATION TENTATIVE..................................9

III.1. Revelation and Christian faith.......................9

III.2. Expression of Christian faith through initiation

ceremonies.................................................10

III.3. Similarities and dissimilaries......................11

III.3.1. Similarities....................................11

III.3.2 Dissimilarities..................................12

IV. DIALOGUE AND lNCULTURATION: Theological Reflection......12

V. CONCLUSION...............................................13

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BIBLIOGRAPHY................................................14

INTRODUCTION

The field of human religion is so vast and varied that

after a long period of passionate searching for the essence of

religion, many authors have given up hope of finding a

comprehensive definition. Religion has been defined as a

relationship between the Absolute and man1. This definition has

the advantage that it states both what is unique about religion

and what is its function in human life.

Focusing on the beliefs of Africans, this present work

will be a comparative study in the enlightenment of

Christianity, moving from the “supernatural revelation” and

belief to faith, from culture or tradition to Christianity.

Therefore, the following question can be raise up: how can we

move from tradition to Christianity?

On this specific case, Pope John Paul II exhorted the

bishops of Zaire to take virtues in the tradition whose can

help for the growth of theological reflection. He said: “as

regards faith and theology, it is important to carry out a

thorough investigation of the cultural traditions of the

various populations, and of the philosophical ideas that1 Hendrikus Berkhof, Christian faith: An introduction to the study of the faith (B. Eerdmans Publishing Company Grand rapids: Michigan, 1979), 6.

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underline them, in order to detect element that are not in

contradiction with the Christian religion and the contribution

that enrich theological reflection”2. Let us say Akan’s

cultural landscape is more various. Certain aspects are however

caracterized it fundamental unity and it civilization, among

these we may see how the invisible world is express, the

different conception of life refreshing on affection, the

purity of heart, and it rich way of connecting nature and the

important place given to the ancestors through the different

ceremonies or steps of life. Notwithstanding these varieties,

the Akan believes on the transcendence, the Supreme Being and

this belief is essentially monotheism in spite of the mark a

grandiose polytheism observable. This context will be the

framework of this present work. Our task will be to reflect on

this context, look at first the manifestation or the expression

of their belief, and compare it to the Christian faith. As

theologian, we will try to rise up the similarities, the values

given by their belief in the light of Christianity.

I.EXPRESSION OF FAITH IN AFRICAN RELIGIONS

I.1. The sacred : Conviction and Akan’s attachment to the sacred

In the Akan society and countries, the conviction of the

existence of God is very strong. Indeed it is very difficult to

make a distinction between daily life and religious life. As

well, all members of Akan community share the religion of the

group. On this respect, Rattray affrons that “membership in the

2 John Paul II, meeting with the bishops of Zaïre, 03 may 1980.

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society and in the religious group are synonymous“3. There is a

marked sense of the sacred understood as the "tremendum et

fascinosum", and is characteristically manifested in initiation

rites comprising, among other things, return to the sacred time

of the ancestors, culture of heroes, founders and archetypes.

The present world is closely connected with the world after

death, and one lives in close contact with one’s ancestors and

other spirits. Consequently, the African traditionalist is

deeply characterized by magico-religious behavior4. Therefore,

religion plays a vital role5 in the life of the Akan. It is in this

line, the way of life. The immediate conclusion we can drop in

this is that there is no distinction between what is sacred and

what is secular. Yet, the way of practice these syncretism

seems a kind of “polytheism” when we do not understand. Is it

really polytheism in Akan’s society?

I.2. Polytheism or Deep obedience to God

The question which can help us to enter in the deep

understanding of this issue is: is in Africa or for the Akan

one God? Is in their religion many gods? For this, let us go

through the attribute of God and the different names given to

God. According to Amponsah, “the concept of God is common in all African

societies, but the differences occur because, of local coloring”6. So, the name of

God can appear in various forms without any transformation

3 Rattray, R.quoted by KWABENA Amponsah, Topics on West African traditionalreligion (Adwinsa Publication, Accra. 1977), 7. 4 Cf. http://afrikaworld.net/afrel/nyamiti.htm, Charles Nyamiti, consultedthe 31/08/11. 5 KWABENA Amponsah, Topics on West African traditional religion ( AdwinsaPublication, Accra. 1977), 13.6 Idem.

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change) of his essence. This change can be explained in the

strict frame of the diversity of the language spoken in each

locality.

I.2.1. Attribute of God (anthropomorphism)

World are centered on man whose welfare i.e. well-

being, security, protection, in this and the next world they

are meant to procure. Human dignity is highly respected, and

man has a privileged place in the universe; he interprets the

cosmos in terms of human organization. The world, inexhaustible

source of life, is meant to reinforce the power of man so as to

make him more living. Interest in God seems to be chiefly based

on His readiness and capacity to help man in his terrestrial

interests.

It is right to have a basic in our understanding of

“How” of God. How can we imagine God without see Him?

Therefore, we can take up the conception of God in Akan’s

society as relevant. God is known only in is way of

communicating himself in the life of this people. And receive

also the name according to the circumstances in which in reveal

himself to the Akan.

I.2.2. The Different Names of God

“Nyamien  7”or“Gnamien” “Nyame8”

The Akan have a strongly belief in the Supreme Beingalthough they do not have any systematic theology. The name7See Abonoua Rachelle YAO,http://www.rezoivoire.net/cotedivoire/patrimoine/281/les-valeurs-culturelles-ancestrales-et-les-interpenetrations-culturelles-chez-les-baoule.html8 Kwabena Amponsah, 25.

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Nyamien is made up of two verbs: « Nya » get “mien” be satisfied.Therefore, Nyamien means the one who satisfies the one whobelongs to him. According to Danquah Nyamien, in relation withthe nature, means glory, shining, bright. In that sense, itindicates the transcendence of the nature of God. This name isthen inevitably in conformity with the Creator. Beside thisname, consider as base in our tongue, it behooves to look oversome names given to God. We have:

« Annangaman9 Nyamien »: means the heavenly father, alsothe almighty God, Creator of all things. Here, the Baoulébelieves in God Creator, intangible and inaccessible. Essi Nyamien: God our father

Assié: the God who made the earth and controls human beingand the entire creature. This one is always invoke byhuman being for He interfere in their lives. For thebaoulé, the earth is very important because of the mostactivities, in fact, this people are in majoritycultivators, farmers and sculptors.

In the Baoulé religion there is also a belief that

some spirits works and these spirits are very close to human

being than the Supreme Being who is very far. Among these

spirits there are the spirit called Amuen with enormous

surnatural power. Between them we have:

Assiè oussou  : the spirit who live in Blôlô where come fromthe souls to birth and where they return to the death

Bonu Amuen10  : the brushwood (bush) spirit

9 Abonoua Rachelle YAO, Id.10 Bonu Amuen protège le village des menace extérieures, il impose lesfemmes à la discipline et apparaît aux commémorations des morts desnotables Les esprits de la brousse ont leurs propres sanctuaires où ilsreçoivent des sacrifices. Lorsqu'ils interviennent dans la viecommunautaire, ils prennent la forme d'un heaume en bois représentant unbuffle ou une antilope et sont portés avec des costumes en raphia, desbracelets de chevilles en métal ; le museau comporte des dents quiincarnent la force de l'animal féroce qui doit les défendre. Pour plusd’information, consulté le site www.rezoivoire.net

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As a conclusion for this part, we can affirm that the Akan

religion is theocentric with God at the center of their

beliefs, sentiments and practices11. This religion cannot

therefore be described as polytheistic. But, if need is, can be

describes as monotheistic in the sense there is only supreme

being who is attributed with absolute power and perfection.

Yet, this assert overtake the position of Jean-Marie Adiaffi12.

Adiaffi said that: « la religion africaine n’est pas

polythéiste comme le pensent les autres, mais monothéiste.

Cette idée de polythéisme entre dans la politique des Européens

et notamment des missionnaires, de dénigrer et de détruire les

valeurs africaines dont la religion africaine13 ».

Among the spirits, God is the highest. He is the

ultimate controller of natural forces and human destiny. He

dwells far away in the sky, or in some important places such as

mountains. He is often approached through intermediaries like

the ancestors. The ancestors are aware of the reality of the

concrete lives and their role is to appeal the fury of the

spirits and the anger of God.

I.3. Ancestral worship (cult of ancestors)

Ancestral worship is virtually universal in

Africa and based on the belief that the past (dead) members of

the family have a continuing interest in and have powers to11 Kwabena Amponsah, 15.12 Adiaffi is an author from Ivory Coast, born in 1941, after his philosophical studies in France, he devote himself to the literature on this he published many books. He most the famous “La carte d’identité” from whom he obtained the literature prize of black Africa in 1981. He passed away in1999. 13 See Véronique Duchesne, "Le Bossonisme ou comment être « moderne et de religion africaine »", in Présence africaine, n°161/162, 2000,299-314.

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affect the lives of the living family members. Therefore they

have an important place in Akan religion, although their cult

is greater important.

while ancestors look out for and provideprotections for living family members, they were also concerned

that living members pay sufficient respect to them, including

performance of rites and ceremonies, providing gifts of food

and drink, etc. This fact justifies the assertion that there

are common conceptions of ancestor cult. It is on such common

views that the exposition which follows will be mainly

centered. Also this cult is intimately linked with the

traditional worldview. In this worldview life, understood as

sacred power, “vital force14”, is a central element. We have seen

that the ideal of African culture is coexistence and

strengthening of vital force in the human community and the

world at large. So the living have satisfied them, if not they

must accept the consequences. For example, if angry and

dissatisfied, the ancestors could allow bad things to happen

(illness, disease, problems with livestock and crops, etc.) or

might even bring them on, while we know very well that the Akan

are so much attach to life. On this case, they may do

everything to make ancestors happy to benefit of life. Keeping

the ancestors happy required on-going observance of customs and

ceremonies; if illness or other bad things happened, failure to

observe custom was frequently diagnosed as the cause and

14 This word is from Nyamiti in his discourse on the ancestors worship. But initially, it was from Placide Tempels when he said : « La finalité ultime,pour les Bantous, réside en la possession de plus de force vitale que possible, avec la crainte de voir s'amenuiser cette richesse inestimable. ». See. Placide Tempels, La Philosophie Bantoue, Présence Africaine, Paris, 1949, 31.

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required special ceremonies and sacrifices to appease the

ancestors. These ceremonies are not adoration but veneration

because ancestors are considered as mediator.

It is important to add, in this connection that,

unlike the Supreme Being, human ancestors are not adored in

Akan societies. No one can attain ancestral status without

having led a morally good life, according to traditional

African moral standards. For an ancestor is regarded as a model

of conduct in the community. This being stresses by Nyamiti in

this ways: “no one can be regarded as ancestor unless he led a

morally good life on earth; for an ancestor is also a model of

behavior for the living. He is, moreover, believed to be the

source of tribal tradition and its stability”15. Close

observation reveals that the cult is fundamentally

anthropocentric. It is centered on the human person, and is

intended to procure human welfare in this world and in the

world beyond death. And in those cases where the creator is

acknowledged as ancestor, he is anthropomorphically conceived.

II. BELIEFS EXPRESSION THROUGH THE PASSAGE CEREMONIES

This part of the present work shall concern the

initiation ceremonies. Why do we mention this? In the process

of being in a specific group and belonging to his religious

system, some rulers must be respected. These ceremonies are a

process to bring the candidates in the whole society as a full

member capable to contribute in the building of this society.

15 Charles Nyamiti, Christ as our ancestor: Christology from an African perspective, (Mambo Press: Harare, 1980), 15.

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For the Akan, two most important ceremonies: the passage to the

puberty and the passage to the adulthood.

II.1. Rite of the puberty initiation

Among various categories of initiation, the puberty

initiation is particularly important for an understanding of

pre-modern man. This rite is obligatory for all youth of the

Akan’s society. To gain the right to be admitted among the

adults, the adolescent has to pass through this ceremony: it is

by virtue of this rite, and of the revelation that they entail,

that he will be recognized as a responsible member of the

society. This introduces the child in the corporation of the

all community, but only an introduction according to John

Mbiti16. Yet, the child stills the passive membership in the

community.

The initiation rite is a great moment for the Akan

people because, during this initiation, the candidate learns

not only the behavior patterns, the techniques and the

institutions of adults but also the sacred myths of their

beliefs and traditions of Akan’s origins, the names of the

Supreme Being and the legend of the ancestors. He learns the

mystical relation between the Supreme Being and the tribe and

the symbolic language. The most important thing in this

symbolic initiation is his elements:

Symbolism of separation

During the initiation period, there is a drama between the

neophyte and his family. The separation and the exclusion from

16 John Mbiti, African religions and philosophy (Heinemann, Nairobi: 1969), 121.

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the village, take place earlier before morning. The candidate

is obliged to leave in the forest.

Symbolism of return to the womb

The departure for the forest is most expressive in this process

and symbolized the return in the womb of the mother. This

return to the womb (forest), though implying a certain element

of peril, appears as an operation which calls the mysterious

presence of the ancestors. Allegorically, the deeply

penetration in the forest is must stress as a better place of

formation for maturity.

Symbolism of new birth

The coming back, after three months of hard ordeals is

perceived as a new birth. This one, is not for the closely

family but for the community.

During, the different initiations, two kind of

formation are observed, one side the initiation of men and

other side of the women. For men, during their period of

initiatory training are made conscious of invisible realities

and learn a sacred history as mention previously. This sacred

history is dealing with the creation of the world, all the

creatures, in brief the genesis of human being.

Apart the ceremony of puberty initiation there are

various rites in the Akan society e.g., the rite of generation,

circumcision rite, etc. In the eyes of who perform them,

initiations are believed to have been revealed by the Divine or

Super Natural Being. Hence the initiatory ceremony is an

invitation of gods (God) by performing it, one lives the sacred

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primordial time again and the neophytes, together with all the

initiates participate in the presence of the gods or mythical

ancestors. Initiation then is recapitulation of the sacred

history of the world and the Akan’s society. On the occasion of

the age-grading of adolescents, the entire society is plunged

back into the mythical times of origin and therefore emerges

regenerated.

We have mention that there is in the Akan’s society avariety of initiation that can be classed in two categories:

Puberty rites, by virtue of which adolescents gain accessto the sacred, to knowledge (in all dimension of life) andto sexuality- by which, in brief they become human beings.Specialized initiations, which certain individuals undergoin order to transcend their human condition and becameclosed to the supernatural beings.

We have seen the expression of the Akan’s beliefs through their

initiation rites. In the following part, we will try as

possible to present a bit of the Christian faith through the

ceremony of baptism. And after, make a link between both to

find the difference and similarities, if there is.

III. CONCILIATION TENTATIVE

Christian faith is express through the

ceremonies. In the Catholic Church, the teaching stress more

the sacrament of initiation. On the specific case, we have

baptism, confirmation and Eucharist. But

for this work, we are going to focus only on baptism, after

seeing what is revelation and Christian faith.

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II.1. Revelation and Christian faith Revelation

Revelation is God’s free action in turning

to his spiritual creature, let us say a gift perfecting the

fundamental gift of creation of human beings. Through this

revelation God communicates truth concerning Himself and

concerning humanity as related to him. This truth is, at least

in part, beyond the capacity of human mind to discover by its

own natural powers. This revelation is intrinsically related to

salvation. For the Christians, it comes in a finally decisive

way in Jesus Christ “the incarnate word of God17” and reaches

its climax in the mystery of his death and resurrection.

Therefore, the normal way of access to revelation is through

the church which reads and proclaims biblical message. This

demands a positive reception from man. This reception is can be

designated by Faith.

Christian faith

The description of the authentic Christian faith is given

by the second Vatican council in the constitution on Divine

revelation takes into account all its element in a wholistic

way. "The obedience of faith is to be given to God who reveals,

an obedience by which man commits his whole self freely to God,

offering the full submission of intellect and will to God who

reveals, and freely assenting to the truth revealed by Him. To

make this act of faith, the grace of God and the interior help

of the Holy Spirit must precede and assist, moving the heart

and turning it to God, opening the eyes of the mind and giving

17 See Avery Dullers, Models of revelation ( New York, 1983) chap I, 3-18 &chap. XVI, 267-283.

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joy and ease to everyone in assenting to the truth and

believing it. To bring about an ever deeper understanding of

revelation the same Holy Spirit constantly brings faith to

completion by His gifts”.18

The Christian faith consists primarily in the conviction

that the radical solution with will become manifest in the

future is now already in principle present and has been

realized in the ministry, suffering, passion, death and

resurrection of Jesus.

This faith can be recognized fully when man embrace the

whole process in a perfect adherence through initiation

ceremonies.

III.2. Expression of Christian faith through initiation ceremonies

The Christian faith admit that after some years

belonging to this faith and embracing it, some steps can help

to the knowledge of that faith, the potential member can be

admit to the first initiation ceremonies called “Christian initiation

ceremonies”.

Baptism

The word “initiation” connotes to most of us the

idea of something that happens once in the life. But Christian

initiation, according to William O’Shea, is a process that goes

on all through life.19 On this line, true Christianity is a

18 Dei Verbum, n°5.19 William O’shea, Sacrements of initiation (Prentice-Hall,INC : Englewood Cliffs, 1966), 2.

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constant “becoming what we are”. It means that baptism is

understood at the extension of the mystery of Christ into our

lives. Therefore, baptism is the initiation which introduces

into Christian life. From the moment the saving waters are

poured in our heads, we begin to live a new life20. Baptism

places the new members in a new order of things and plunges us

into a new atmosphere. Baptism is a new birth which is

introduced the believer in the Christian community, a new life

in a new world. It is therefore a step forward from this world

into the kingdom of light, “giving thanks to God the father who

has made us worthy to share the lot of the saints in light, who

has snatched us from the powers of the darkness and transferred

us into the kingdom of his beloved Son, Jesus Christ”. (col

1,12)

Briefly, Baptism is understanding as a new birth

and describes as following: through baptism, we dead of our

sins and raise up with Christ for a new life in Him. Yet, by

baptism the believer become able to lead the divine life and to

act like God himself21. Here, Baptism has a symbolical meaning

and use symbolical language e.g. born of water and of spirit.

During the preparation, the believers receive

instruction concerning the history of the world (creation), the

salvation history (from revelation to faith or fullness

revelation in which Christ is the climax). Here, this

preparation is quite different to the Akan initiation; in fact

there is no need to leave the society for any formation or a

secret formation.

20 Ibid,8.21 Id.

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Did baptism have something in common with the

traditional initiation ceremony? Are there some practices which

need to be enlightened by Christianity? What does tradition can

bring into Christianity in term of ethics?

III.3. Similarities and dissimilaries

III.3.1. SimilaritiesIn the two initiation ceremonies, we have seen that somesimilarities can be raise up:

The symbolism of death and new birth is most stress. Initiation introduces the believer or the neophyte in

community, There is a formation of human being through teaching about

the sacred history, the history of human being and theplan of God to save the world.

There is also a public welcoming to the new members andthe communion. Invitation to share life through thebanquet (for the Christian, it is the Eucharist).

Morality and human value are involved in each side. The simplest patterns, comprising only the neophyte’s

separation from his mother and his introduction to thesacred.

The dramatic pattern, comprising circumcision ordeals,tortures, that is, a symbolic death is followed byresurrection.

The invocation of the ancestors in Akan religion can beassimilated to the Saints invocation on Christianity.

The pattern in which the idea is replaced by the idea ofnew gestation of the entire Akan’s society followed by anew birth and in which the initiation is expressedprincipally in the welcoming of the neophyte in thevillage and tridum feast.

The spirit is most present in both .This is because inAfrican traditional religion there are many spirits unlikein Christianity where we talk of the Holy Spirit which is

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one. For the Christians the comprehension of the spirit isin the form of the one Holy Spirit which is in real senseis indentified as God himself. In Christian theology it iswell indicated that, “the Holy Spirit is the third personof the holy trinity, distinct from, but consubstantial,coequal and coeternal with the father and the son and inthe fullest sense God.”22

III.3.2 Dissimilarities

In the previous point, we have tried to enumerate

some similarities among the both religions. Now, it is good

also to look at the dissimilarities among them. The first

point which can be mentioned is the name attributed of the

Supreme Being by the Akan can easily makes it a polytheist

religion while Christianity is presented as monotheist.

Other point is that Akan religion has no

written books and any documents that can be consulted by the

coming generation in term of preservation. It is seems that the

prescription and the way of practicing the rituals is based on

the feeling of the ceremonies master. Also there are some

obscure practices based essentially on invocation of some

spirits. When in Christianity, everything is clearly written

and opened to all people. Another point we can draw is that in

Christianity the concept of love is more developed. Here, God

is merciful; it is why He sends his son to redeem the world.

IV. DIALOGUE AND lNCULTURATION: Theological Reflection

22 F.L. Cross, The Oxford Dictionary of the Christian Church,660

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For the search of truth and a genuine way of

worshiping God on the right way, there is need to sit down and

to reflect how to address the relevance of Akan religion. On

the same line, Desmond Tutu justified and emphasized the task

of the African theologians. He said: “

African theologians have set about demonstratingthat the African religions experience and heritagewere not illusory…. It was vital for the Africanself respect that this kind of rehabilitation ofthis religious heritage should take place. It isreassuring to know that we have a genuine knowledgeof God and that we have had our way ofcommunicating with deity23.

We think the issue between Christianity and African religion

is no more matter of discussion. Therefore, we have just to

find how both can be helpful for humankind in his journey

forwards God. On this, what is the contribution of Akan

religion?

V. CONCLUSION

At the end of this work, we have seen with

Hendrikus Berkhof that religion is the relationship with the

Absolute. It is good to amplified this by the position of

Edward Tyler when he defines it as “a conscious and voluntary

relationship of man to God which expresses itself in grateful

worship and loving service.”24 This definition justified very

well our effort to find on Akan religion, how their express

23 Desmond Tutu, “ whiter than African theology?”, in E.W. Fashole, Luke et al., (eds), Christianity in independent Africa, (London: 1978), 366. 24Keith B. Anderson and G. Patrick Benson, Religions in East Africa, Book 5 (Nairobi:Evangel Publishing House, 1985) 13.

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their faith. How their worship the Supreme Being “Nyamien” and

other spirits through the rituals are stipulated. This

manifestation is understood by the Christian as an event in

which the Christian by faith in Christ accepts the sacred

mystery called God.25 Therefore, we can just say that

Christianity and Akan religion, both guides people to the

relationship with Supreme Being (God). Even tough, they have

not Christ, they still in him on the right way. Because

everything is created in him and by him.

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DULLERS Avery, Models of revelation, New York: 1983.

25Karl Rahner, ed., Encyclopedia of Theology (Freiburg: Burns andOates, 1975) 196.

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KWABENA Amponsah, Topics on West African traditional religion, Accra : Adwinsa Publication, 1977. LATOURELLE René & FISICHELLA Rino (eds), Dictionary of Fundamental Theology, New York: The Crossroad Publishing Company, 2000.

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O’COLLINS Gerald, S.J, Fundamental Theology. London: Darton,Longman and Todd, 1981.O’SHEA William, Sacraments of initiation, Englewood Cliffs: Prentice-Hall,INC  1966:

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www.rezoivoire.net.

http://afrikaworld.net/afrel/nyamiti.htm, Charles Nyamiti.