CHRISTOLOGY IN AFRICAN CONTEXT
BIBLICAL STUDIES SERIES
NUMBER 2
CHRISTIAN THEOLOGICAL LITERATURE ON
ANCESTOR - VENERATION IN AFRICA: AN OVERVIEW.
BY
PIUS OYENIRAN ABIOYE,
DEPARTMENT OF RELIGIONS,
UNIVERSITY OF ILORIN.
This paper derives mostly from my doctoral thesis on ancestor
veneration in Yorubaland, as a Christian theological inquiry. How
scholars (mostly Christian theologians) have approached the subject
of ancestral veneration is studied under three sub-headings, regarding
ancestral veneration as a human phenomenon, the Christian cult of
the saint as related to ancestral veneration; and how scholars have
identified the Lord, Jesus Christ, as an Ancestor, and as a ProtoAncestor. The discourse opens with scholars who contend that many
human beings like to venerate their ancestors.
1.1. Ancestral Veneration As A Phenomenon In Human Life
In a report, titled: "Ancestor Worship Discussed at Synod" (the
Synod of Catholic Bishops for Asia, 1998) it is stated that two
Vietnamese Bishops argued, in their papers at the Synod, that "the
Catholic church alienated most Vietnamese when its missionaries
insisted people stop venerating their ancestors as they had done for
centuries." According to the report, Archbishop Etienne Nguyen Nhu,
the Apostolic "Administrator of Hue, observes that "the cult of the
spirit, animism, is the oldest and most widespread religion in Vietnam
and... the ancestor cult is its most essential element." The Archbishop
explains further that "even the communists worship their ancestors."
Similarly, Bishop Barthelemy Nguyen Son Lam of Thamh Hoa is
quoted as maintaining, in the report, that "in Vietnam, the ban against
worship of ancestors imposed on the Christian for centuries had the
effect of estranging them from that which is the very foundation of
Vietnamese society".- .
What the Vietnamese Bishops are emphasising about the
Vietnamese people, ma y appear true of man y communities
elsewhere. In the preface to the book: Fathers of the Church, by
Wuerl, John Cardinal Wright notes, for instance, that "All men are
bound to their ancestors by the gratitude and reverence that is 'piety'
the virtue that links us to our origins as does family piety, patriotic
piety, even the piety we owe to God...."2 Speaking for Africans. Fortes, in
an essay, titled: "Ancestor Worship is a conspicuous feature of African
religious system."3 In a paper: "Ancestors in African Culture". Gwembe
also notes that "In all the black-African societies, the relationship of
the living with the dead, and in particular with the ancestors, is the
aspect to which the African is most devoted. It is without doubt the
crucial point of African culture, and because of this, the most important
heritage."4.
It would appear that people respect their ancestors because they
feel they owe them gratitude. That much could be deduced from what
Kasper writes about heritage of tradition. He observes that no one
starts from scratch. The heritage of tradition situates us within a very
definite horizon of truth."5 That is confirmed, from the African point of
view, by Mbuy, who says: "Two pillars hold the African concept of life a sense of community belonging and reverence for tradition."6 With
specific reverence to ancestral veneration, Onwubiko, notes that "The
sense of community, communion, solidarity and representation are
among the things that make ancestor central to the African heritage."7.
That is as far as one can go for now, on scholars and ancestral
veneration as a phenomenon in human life. It is pertinent to note
how scholars use ancestral worship and ancestral veneration as
synonymous terms. Wright tends to justify this practice when he
identifies family piety with religious piety, and the virtue of piety which
one owes to God. Similarly, most of the scholars identify ancestral
veneration as a religious act, or even as a religion in some contexts.
Writing on Basotho (Ah ican) ancestors veneration. Lapointe, observes
that Catholics cannot have difficulty in accepting that Africans worship
their ancestors, because for them (Catholics) the word is used
analogically. As he notes. Catholics distinguish three types of worship:
1.
2.
3.
Latria (Latin word from the Greek “Latreia"): worship of
adoration, used only for God.
Dulia (Latin from the Greek "douleia" slavery or state of
sewing): worship or veneration of saints.
And hyperdulia (again a Latin word from Greek "hyper" and
”douleia”): worship of Blessed Virgin veneration of a higher
degree than dulia.5 .
What Lapointe is saying is true with regard to the Yoruba culture, as
noted in the introduction to this work. The Yoruba both worship and
venerate their ancestors, not as God. but as their heroic and exemplary
forebears. Now. one would like to relate how scholars have related
ancestral veneration with the Christian communion and cult of the
saints.
1.2
Ancestral Veneration vis-a-vis Cult of the Saints
The Fathers of the Second Vatican Council, by addressing the
saints as Christian ancestors (in Lumen Gentium, no. 51), already create
an opening into the discussion here. Wright does the same, when he
refers to the Fathers of the Church as ancestors, in the book cited above.
Nevertheless, identifying saints as ancestors and vice versa is not limited
to Church authorities. The idea is expressed by some other scholars
as well. For instance, Oso, says that "what has been called the ancestor
worship is only a means of communion and communication with those
already departed from earth."9 This is reminiscent of the Christian belief
about communion or cult of the saints, and the union of the church
militant with the church triumphant, i.e union of church members in
the world, together with church members who are already in heaven.
Similarly, Imasogie, observes that "That rationale behind
ancestral worship is the belief in the continuity between the dead and
the living." He further explains that Africans believe that as the earthly
parents provide for and protect their children, so they are expected to
continue in greater measure in the spirit world. This means in reality,
according to Imasogie, that "the survivors are never cut off from the
protection of their deceased parents."10 What is more, it is believed
that the ancestors are much more powerful than any living person,
since with death they have overcome all physical limitations, and they
are like spirits in the spiritual realm.
The foregoing rhymes with Mbiti's concept of "the living dead. He
describes the living dead as a "person who is physically dead but
alive in the memory of those who knew him or her in this life as well
as being alive in the spiritual world.11 The spiritual world, in African
perspective, as Healey and Sybertz note, is populated with different
spiritual beings: divinities, associates of God, ordinary spirits and the
living dead."12.
In reference to the involvement of the living dead in the affairs
of their people who are in the world, Jacobs notes in that "the living
dead are the best group of intermediaries between God or the divinities
and their own children". He refers also to the community aspect,
explaining that traditional Africans believe it is the duty of the ancestors
to help ensure peace of the community.13 All that reminds one of the
Council of Trent, which teaches that:
The saints, who reign together with Christ, offer up their
own Prayers to God for men; that it is good and useful
suppliantly to invoke them, and have recourse to their
prayers, aid and help for obtaining benefits from God,
through His son, Jesus Christ our Lord, who is our alone
Redeemer and Saviour.14
The Second Vatican Council re-emphasises the point, elaborately, in
Lumen Gentium, no. 50. Therein, the Fathers of the Council note that
the saints, together with the Blessed Virgin Mary and the holy angels,
are closely united with the faithful Christ, with a special love. The
Church has, therefore, asked piously for the help of their intercession.
In view of the fact that scholars are already establishing similarities
between ancestral veneration and the Christian communion of saints,
the Special Assembly of the Synod of Bishops for Africa (Rome, 1994),
far from legislating against ancestral veneration, accords it its blessing.
This, however, is not without a cautionary note. As Onwubiko reports
Assembly expresses some concern. Onwubiko writes:
The final proposals of the Synod Fathers to the pope,
defended African traditional religious heritage, especially
ancestor veneration. This is a very big break-through for
inculturation. Therefore, according to the Brooklyn Tablet:
On another inculturation topic, one proposition
recommended that as long as precautions are taken not to
diminish worship of God or veneration of saints, ancestor
veneration be permitted with proper liturgies.15.
With that, one would like to move on to discuss how theologians have
identified the Lord Jesus Christ as an Ancestor, and as a Proto-Ancestor,
towards a Christian inculturation of ancestral veneration in Africa.
1.3
Identification Of Jesus Christ As An Ancestor
Onaiyekan presents what may pass for a historical summary of
African ancestral Christology. He explains that the Lord Jesus Christ is
being viewed as an ancestor by some African theologians, especially
from East and Central Africa, possibly because ancestral veneration
plays a key role in the traditional religious life of these places. Christ
is, therefore, presented ancestor.16 The historical survey starts with
Nyamiti, who in 1984 published a book with the significant title: Christ
as Our Ancestor: Christoloqy from an African Perspective. It is
discovered, however, as he (Onaiyekan) further cites, that Bujo had
earlier published an interesting study on the Bantu concept of
ancestors, titled: "Nos Ancetres, ces saint Inconnus" - meaning: Our
Ancestors, Those Unknown Saints. Bujo follows this up by describing
the Lord. Jesus Christ, as le proto-ancetre (the Proto-Ancestor). in his
"Pour une Ethique Africaine Christocentrique" - Towards A
Chrstocentric African Ethics.17 Finally, Onaiyekan adds that the world
famous healer. Emmauel Milingo, the former Archbishop of Lusaka.
also has some beautiful things to say about "Jesus the Ancestor".
Unfortunately, his reference note to this is missed-out in the reference
section of his paper.1""
As if taking a cue from Onaiyekan. Haeley and Sybertz, mention
African theologians, such as Bujo. Kabasele. Milingo. Nyamiti. Pobee
and Sanon who have written about
Ancestral Christology, Ancestral Kinship and Christ's
Brother-Ancestorship. Jesus is the Ancestor of Christians.
Ancestor Par Excellence. 'Ancestor Who is the Source of
Life.' First Ancestor, 'Great Ancestral Spirit, 'Great and
Greatest Ancestor.' 'Highest Model of Ancestorship.' 'Holy
Ancestral Spirit.' Proto-Ancestor, 'Supreme Universal
Ancestral Spirit' and 'Unique Ancestor,'18
Having catalogued the different titles emanating from the
aforementioned African theologians. Healey and Sybertz describe
African Christology as "relational" to emphasize that "a large part of
African Christology has to do with relationships". They then proceed by
using African proverbs to demonstrate that human life, in African
proverb referred to is: 'I am because we are: we are because I am.21' For
African Christians, at the foundation of these relationships is the ProtoAncestor, the Lord, Jesus Christ.
Bujo has enough room to explain further what he understands
by ancestor, and the meaning of the concept of Jesus Christ as ProtoAncestor. No doubt what Bujo understands by ancestor has been
appropriated in this work, in the introduction, where the word
"ancestor" is defined. What remains here is elaboration and further
clarification.
As far as Bujo is concerned, in the work under review, one should
not take as the starting point of an African Christology any so-called
(bad) ancestor, whose earthly life cannot serve to build up or edify the
clan or tribal community. Neither should one reckon with "ancestors
whose activites after death spread fear and anxiety rather than love
among the living." More crucially.
When we say we want to use concept of ancestor as the basis of
Christology. we refer only to God-fearing forefathers who exercise a
good influence on their descendants by showing how the force which
is life is to be used as God wishes it to be used.21 .
The most fascinating thing I discovered in my theological inquiry
into ancestral veneration in Yorubaland. coincidentally. seems to be
the realization that the real criterion for somebody to be recongnized
as an ancestor/ancestress in Yorubaland is not that somebody had a
child or children, but that he or she lived altruistically, and a life that is
worthy of emulation. No serious child will be proud of a mother who
brought misery and death to people's lives, and was stoned to death,
for confessing to be a witch. Neither will any reasonable child be proud
of a father who was notorious thief, caught and killed in the very act of
thieving, stealing, or robbing.
Thus, in Yorubaland, it is iwa rere - good conduct, character,
behaviour, and good deeds - that determine, more than anything else,
who becomes an ancestor or ancestress. Christian Theology may also
be referred to as teaching that love surpasses every other thing, over
and above faith and hope. ( I Cor. 13:13, James 2:14-26. and
numerous passages from the Old and New Testaments). In the Old
and New Testaments, God prefers mercy to sacrifice (Hosea 6:6. Matt.
9:13).
Besides, Christian ancestors and ancestresses were men and
women who made great acts of obedience to God, and sacrifice for
human beings and the Church. Such persons are called saints or holy
people in heaven, who can join men and women of goodwill in the
world in prayer to foster the kingdom of God here on earth. African
ancestors and ancestresses are similarly regarded.
That is as far as the significance of ancestor goes. One is,
however, still left, with the sense in which Jesus Christ as the (Christian)
Proto-Ancestor is to be understood. In the work under review, Bujo
notes that if one looks back on the historical Jesus of Nazareth, one
can see in him, not only the one who lived the African ancestor-ideal in
the highest degree, but also the one who brought that ideal to an
altogether new fulfilment. By working miracles, such as healing the
sick, opening the eyes of the blind, raising the dead to life and so on,
Jesus Christ, according to Bujo, practically brought life, and life force
in its fullness, and crowns this by emphasizing the law of love to his
disciples. Thus, observes Bujo, Jesus, in his earthly life manifested
precisely all those qualities and virtues which Africans like to attribute to
their ancestors and which lead them to invoke the ancestors in daily-life.
One can, therefore, understand the importance of a Christology 'from
below' for the African context.22
At the same time, Bujo notes that Jesus Christ cannot be looked at
simply as an ancestor. The term 'ancestor' can only be applied to
Jesus in an analogical or eminent way, since to treat him otherwise
would be to make of him only one founding ancestor among many.
That is why the title' 'Proto-Ancestor' is reserved to Jesus. This signifies,
according to Bujo, that Jesus did not only realise the authentic ideal
of the God-fearing African ancestors, but also infinitely transcend that
ideal and brought it to utmost completion.23
Chris Ukachukwu observes that among the African theologians
who have tried to develop African ancestral Christology.
One basic idea in the works of the two theologians is that the
Lord, Jesus Christ, fulfils all that one would expect from the good
African ancestors in an eminent and superlative degree, and-so one
can call him an Ancestor (Nyamiti), or the Proto-Ancestor (Bujo). An
example of peculiarities found in Nyamiti can be represented in one of
his summary paragraphs. "Briefly, we may say that radically
speaking, Jesus became our Ancestor through the Incarnation and
the moment of His conception in the womb of the Blessed Virgin. But
like His Incarnation, His Ancestorship gradually grew and reached
full maturity through His death and exaltation."26.
A more profound study of the ancestors would not bring
us to a better understanding of the communion of saints
but to a better understanding of the person of Jesus Christ;
it would not lead us to to a "Saintology," but to a
"Christology" in an African form.27.
He says this in reaction to the Instrumentum Laboris for the 1994
Synod on Africa, which taught that a more profound study of the
ancestors could bring Catholics to a better understanding of the
communion of the saints. As Gwembe further observes, Jesus Christ is
the first-born among creatures, the visible image of the invisible God,
the Word through which all things were created, the model of
obedience to God's mission carried out to the last consequence, and
for this He was given .a name above all names (Phil. 2:8), a name
outside which no salvation exists (Acts 4:12). He is, therefore, the
ultimate model, and the primal Ancestor.28.
In Gwembe's opinion, many of the students of African
Traditional Religion study the ancestors, and if they do it they do a
study by itself separate from religon.29 Actually, this research on
ancestral veneration in Yoruba land discovers that ancestral veneration
is an essential aspect of the Yoruba Traditional Religion. That is true
in the sense that the ancestors / ancestresses are invoked or
remembered as the Yoruba worship their divinities. Homage is paid to
the ancestors/ancestresses, because the religion and the traditional
experience are inherited from them. Then, the same approach to
religious worship applies to both the divinities and the ancestors/
ancestresses. The traditional Yoruba would say: Mo fe bo baba mi (I
want to worship my father), and Mo fe bo iya mi (I want to worship
my mother) just as it is said with regard to the divinities, for instance"
A fe bo Ogun (We want to worship Ogun). Thus, the divinities and the
ancestors/ancestresses belong to the same Yoruba religious system; the
former are inherited from the latter, and the marriage is comparable to
that between heaven and earth. In that sense, no study of the Yoruba
Traditional Religion can be considered complete, without a chapter
on ancestral veneration in Yoruba land. Gwembe already told us.
above, that, that applies to African Traditional Religion, generally
speaking.
A theological inquiry into ancesteral veneration in Africa should
endear people to the divine and human ideals for which the ancestors/
ancestresses lived, which are in consonance with the life and teaching
of Jesus Christ. Authentic African ancestors/ancestresses symbolize
many family and social values that humanity needs to imbibe today
for a healthier and more progressive effort at building God's kingdom
on earth.
Conclusion
Ancestral veneration is a veneration of the values .the ancestors/
ancestresses promoted in their earthly lives. In a memorial in a national
daily newspaper, a family writes, inter alia, about their "dearly beloved
husband, father, grandfather, and great-grandfather" (one Chief Dr.
Joseph Akanni Doherty) who died ten years earlier; "We shall always
cherish those sterling honesty, simplicity, kindness, indeed great
generosity inspires us the more to follow your example."3" This is the
type of experience and sentiment that should move someone to
venerate an ancestor / ancestress, even as one gives thanks to the
Maker of humankind, for all the graces he had given to the departed.
From this point of view, ancestral veneration devoid of deception
should be acceptable to Christians and non-Christians alike, as a form
of ecumenical piety that is indifferent to any sectarian confession as
such.
John Courts, writing on pouring of libation and some other
approaches to honouring the ancestors, observes that:
The Animist pours out wine to please his father's ghost. The
worship of divinities such as Egungun and Oro in Yorubaland, or
through consultation of, and listening to diviners, as done in most
African communities, but through prayer to God, and by asking for
the intercession of the ancestors/ancestresses. One should also fry lo
maintain the good name of the forebears, and do good things in their
honour and memory. One should strive to live a memorable life of
love, and imitate the type of [wa (character, conduct and behaviour)
that can make one a memorable person. Experience reveals that a
good person needs, around him/herself, people and individuals who
are equally of good will, to find things easy. Otherwise, things may be
very difficult. Yet. it is rightly believed that individuals and peoples
reap whatever they sow. in terms of their conduct, character, and
behaviour. (Cf. Psalm 18:20).
Notes
1.
Independent, Ibadan, Sunday, May 31, 1998, p.3.
2.
Wuerl, D.W. Fathers of the Church, Daughters of St. Paul, Boston
(1974), p.8.
3.
Fortes, M. Religion. Morality and the Person: Essays on Tallensi
Religion. Cambridge University Press. Cambridge p.66 (1975)
4.
Makobane, M. B. Sithole, and M. Shiya. eds. The Church and
Culture: Conference Papers, Mazenod Institute, Lumko.
Germiston. (1995). p. 30.
5.
Kasper, W. The Methods of Dogmatic Theo/ogy,_Paulist Press.
New (1969), York. p.7
6.
7.
8.
9.
Mbuy. T.H. Understanding Withcraft Problems in the Life of an
African: Case Studies from Cameroon. High Speed Printers.
Owerri. (1992).
Onwubiko. A. O. Echoes from the African Synod: The Future of
the African Church from Present Past Experiences. SNAAP Press
Ltd.. Enugup.141 (1994).
Lapointe. E., "Basotho's Ancestral Veneration and Christian
Worship". Makobane M. B. Sithole. and M. Shiya. eds. The
Church and African Culture: Conference Rapers. Mazenod
Institute. Lumko, Germiston. pp. 42-43 (1995).
Oso. S. O. Lectures on West African Traditional Religion. Barnig
boye & Co. Press (Nig.) Ltd.. Ado-Ekiti p.37 (1979).
10. Imasogie, O. African Traditional Religion, University Press Ltd.,
Ibadan p. 39 (1985)
11. Mbiti, J. S. African Religions and Philosophy, Heinnemann,
London, (1980) p.25
12. Healey, J and D. Sybertz, Toward an African Narrative Theology,
Pauline Publications Africa, Nairobi (1998) p.211
13. Jacobs, A.B, A Textbook on West African Traditional Religion,
Aromolaran Publishing Co. Ltd., Ibadan, p.257.
14. Dogmatic Canons and Decrees of the Council of Trent and
Vatican I Plus the Decree on the Immaculate Conception and
the Syllabus of Errors of Pope Pius IX, Rockford, Illinois 61105
(1977) p.167
15. Onwubiko. A. O. op at pp. 137 - 138
16. The Nigerian Journal of Theology, published by the Catholic
Theological Association of Nigeria, May 1991, pp. 19-20.
17. Published also in the Bulletin de Theologie Africaine, Vol. Ill,
Kinshasa, 1981, pp.41 - 42.
18. Ibid. p. 20
19. Healey, J. and Sybertz, D. Op at pp. 82-83
20. Ibid.
21. Bujo, B. African Theology in its Social Context, St. Paul
Publications - Africa, Nairobi, (1992) p. 79 .
22. Ibid.
23. Ibid.
24. Ukachukwu, C.M. Christ The African King: New Testament
Christology, Peter Lang, Frankfurt am Main (1993) p. 60
25. Nyamiti, C. Christ as. Our Ancestor, Mambo Press, Gweru, (1984)
pp.7 -10, for instance.
26. p. bid 27.
27. Gwembe, E. "Ancestors in African Culture" in Makobane, M.,
28.
29.
30.
31.
et. al Op at p.36
Ibid., p. 37
Ibid., p. 30
The Guardian, Lagos, Thursday, February 18, 1999, p. 43.
Courts, J. Op at p. 66