EVALUATING ANCESTRAL WORSHIP IN THE CHRISTIAN CONTEXT

~OSONDU JUDE THADDEUS~

PRELIMINARY REMARKS
Did our ancestors worship the devil? Is Christianity compatible with African Traditional
Religion? What is the worth of ancestral worship? Did the Ancients lack all knowledge of
God? Did they all sell their souls to the devil? What is the eschatological fate of our
(unbaptised) forebears who never heard the gospel? Can Christianity be Africanized? If so,
and even if not so, can African Traditional Religion be Westernized? What exactly is religion
and what are the criteria for determining the true religion? These are some of the issues that
this writer craves your indulgence to examine in this reflection.
RELIGION
Religion is one of the innate propensities peculiar to man. Simply put, religiosity is a deep
ongoing yearning by man beyond man, romancing with the spiritual realm, beyond the visible
confines of his spatio-temporal existence, looking up to the supernatural for meaning,
completeness, continuum, power, consolation amidst the mysteries, emptiness, dissolution,
impotence, desolation and other facticities of our finite reality. It is indeed a touch of the
divine essence in man and is larger than a simple definition. Every culture, race, generation
has manifested this inclination in various ways, more often than not, unique to them. Thus we
can lay claim to various religions practiced in various climes Hinduism, Confucianism,
Judaism, Christianity, Islam, African Traditional Religion, Buddhism etc.
However, one beautiful thing about religion is that every religion portrays itself as The
Religion, that is, as the ultimate means of best understanding and relating effectively with
the Divine. Another attribute running across all religions is the absolute belief in the Supreme
Being amidst the hierarchy of beings. Therefore we may infer that they all have same
terminus ad quem (lit. end to which = endpoint). So what is the problem?
RELIGIOUS DIVERSIFICATION
The major trademark of every religion lies in its approach to the worship of this Supreme
Being. Each religion, and even each denomination within a given religion, is distinguished
from another mainly in the terminus a quo (lit. end from which = starting point). This mark is
most evident in their peculiar ordering, perception and functionality of the constituents of the
hierarchy of beings. Usually, the hierarchy of beings acknowledged in most religions features
the Supreme Being at the acme and man at the nadir, with perhaps other supernatural powers
be they gods, spirits, deities, ancestors, angels, saints or any other kind of spiritual reality
with which the worshippers believe themselves to be connected holding fort in-between as
intermediaries or objects of worship also as the case may be. It is this intermediary factor
that largely defines the dividing line between one religion/denomination and another. Some
uphold the intermediary spiritual powers, others do not. Even those who do accord different
echelons, integration and potency to them, often identical in concept but dissimilar in
terminology, which brings it down to mere difference in nomenclature. That is why we talk of
monotheism and polytheism, depending on the belief/worship of these other spiritual
realities. Permit me to also add the term liberal monotheism which is the belief/worship of
the One Supreme Being while also attaching some powers/roles/significance to other spiritual
intermediaries. In all, we can identify three major components in every religion: creed, cult
and code. These form the Magna Carta or manifesto of any religion/denomination.
Nonetheless, we must note that religion, like any other system of beliefs, values or lifestyle,
is mainly comprehensible only from the inside. Also, religion is dynamic as man continues to
progress in his perceived mode of interacting with the Divine. It is indeed evolutionary. Little
wonder then in the Inquisition Era, the Church persecuted progressives, heretics and infidels
because extra Ecclesiam nulla salus (no salvation outside the Church). Today, Moslems
repeat same because they believe no salvation outside Islam, while the Church sues for
tolerance, dialogue, preservation of life and peace.
CHRISTIANITY
Christianity upholds a firm belief in One Supreme Being God with Christ as the central
figure of her faith and life. It purports itself to be monotheistic. It features belief in the after-
life and exhorts her adherents to certain basic moral commitments like respect for human life,
rights and dignity, marriage/family, justice, truth, peace, love and common good. Most
importantly, Christianity prides itself in its possession of a Sacred Text, the Bible, the
revealed Word of God. However, there exist two major divisions of Christendom
Catholicism and Protestantism. Be that as it may, our references to Christianity in this
discourse shall denote Catholicism unless the context suggests otherwise.
CATHOLICISM
Catholicism has three major unique characteristics: sacramentality, mediation and
communion. In its sacramentality, the Church believes that God communes and acts through
images, signs and symbols (sacraments and sacramentals) perceptible to the human senses.
Mediation acknowledges the role of the intermediary powers (angels and saints) and even
human intercessory powers (sacred priesthood) in human affairs. Communion upholds the
existence of, as well as union among the three segments of the Church: the pilgrim Church
(earth), the suffering Church (purgatory) and the triumphant Church (heaven). Catholics share
the Eucharistic meal which is the Body and Blood of Christ. She offers the Eucharistic
sacrifice both for the living and the dead. Much to the chagrin of her protesting brethren, the
Catholic Church upholds the cult of the angels and saints, exalting them for the purposes of
role models, communion and intercession, and does not falter in employing sacred images,
shrines and gestures to thingify her reverence, believing that these symbols represent some
saint or guardian angel whom they commend themselves to, as the latter are closer to the
Divine Throne and so more efficacious, with all (human and spiritual) still worshipping the
One Supreme God. These acts the Protestants view with suspicion, unease and sometimes
disgust, labeling them as sanctorial worship and idolatry and hence regard Catholics as
polytheists and pagans, for praying to God through some other medium rather than directly.
The Roman Catholic Church even consecrates some people, homes, families, regions,
countries to the patronage of some saint or cult or for some religious purpose like religious
profession, enthronement of the Sacred Heart, scapular consecration, etc. in all, the Church
recognizes three sources of truth: Scripture, Tradition and Magisterium.
AFRICAN TRADITIONAL RELIGION
African Traditional Religion is mnemonic indeed, as the traditional religion of Africans.
African Traditional Religion believes in One Supreme Being, has no central figure as such
but features myriads of intermediary spiritual powers (gods, deities, spirits, and ancestors)
revered for their propitiatory efficacy. African Traditional Religion believes in the after-life
and exacts some core moral/religious commitments from her followers. It has no written texts
and is handed on through oral teachings, tradition and the directives of the priests and elders.
There are as many versions of African Traditional Religion as there are peoples, tribes,
nations, ethnicities, towns, villages, shrines, families and even individuals, but quite
interestingly, the question of division does not arise. There are general as well as localized
and perhaps further personalized versions of African Traditional Religion, devoid of any
friction or denominationalism. In its worship of the Supreme God Chukwu African
Traditional Religion employs material objects (shrines, images, charms, amulets, totems),
intermediary spiritual powers and human agents (priests/priestesses). African Traditional
Religion cherishes both the living and the dead, construing both as part of one cosmic family
in unceasing interaction. African Traditional Religion projects good fallen members
(ancestors) in her cult as role models, to foster communion and to secure their favourable
intercession and intervention in their finite existence. In addition, African Traditional
Religion upholds the existence of chi spiritual patrons/guardians allotted each person by the
Creator all through life. Even, some persons, families, communities are totally consecrated to
some deity or cult or religious purpose the Osu caste syndrome. Often, worshippers offer
sacrifice, observe rites of initiation, arbitration, reconciliation, reparation, oblation, partake in
ritual/sacrificial meals in religious assemblies. In any case, this was the order of the day
before the advent of the Christian missionaries/colonial masters/slave merchants. Now they
are regarded as polytheistic, pagan and devilish. But are they?
ADVENT OF THE WHITES
The initial contact between Africa and the Western world (in our own recent history) was
filled with the good, the bad and the ugly. The Whites came down on us with diverse motives,
ranging from survival, trade, to romantic, adventurous through evangelization and
colonization. They came with an air of intolerable superiority and bias (in culture, trade,
governance, religion and what have you). They saw nothing but banality, perdition, ruin, evil,
paganism, animalism and wretchedness in anything and everything Black. Of course, there
was confusion, misunderstanding and clash in these areas. Then came subjugation, alienation,
colonization and suppression as well as external misrepresentation.
The Europeans came and destroyed our ancient religious/cultural articles and shrines as
pagan while theirs were preserved and have become tourist attractions and economic revenue
mines. They condemned them only to cart them away as invaluable artworks in their
possessions today adorning their museums and other places. Some of us also continue to
destroy these natural, religious and cultural symbols of ours today. Even in contemporary
artworks, religious art depicting Christ, the saints or any good is usually white while those
portraying Satan or evil are black. Same is applicable in language and other expressions. But
are they right?
APPRAISAL
From the foregoing, we can aver that contrary to popular impression, African Traditional
Religion is not more polytheistic than Christianity, nor is Christianity more monotheistic than
African Traditional Religion. If this were a study in the Phenomenology of Religion, we may
term them both as liberal monotheism.
Nevertheless, looking back today as Christians, we acknowledge that African Traditional
Religion made a lot of mistakes. Well, so has Christianity. Every religion, being a human
operation, albeit tending towards the divine, has had its fair share of mistakes past, present
and even future, borne more out of ignorance and over-zealousness than bad will and
omniscience. Reviewing the lights and shadows of African Traditional Religion, we also find
a lot of good and valuable components. Some compare ancestors/saints; chi/guardian angels;
deities/angels; Chukwu/Supreme God; sacraments, sacramentals/charms, amulets;
ejaculations/incantations; images/idols; sacrificial meal/Eucharist; Consecration,
enthronement, religious profession/ Osu. The review is still on-going. However and very
importantly, missionary approaches an Africa should be reviewed to seek better inculturation
adapting the old culture, religion, customs, traditions, everyday life to the new way.
THE WAY
We believe Christianity is "The Religion" perhaps more because we are insiders or adherents.
However, we cannot say that other religions/sects are bad or entirely bad. The Holy Mother
Church recognizes the worth of ancient non-Christians and those who do not share the same
faith and who do not belong to the sheepfold of Christ's Church which subsists in the One,
Holy, Catholic and Apostolic Church, insofar as they seek the Face of the One God and strive
to worship Him with a pure heart. The Church regards them as the People of God and counts
whatever good or truth found in them as a preparation for the Gospel (cf. Lumen Gentium, no.
16). This search, in our cultural context, by those outside the Faith "for the ultimate meaning
and definitive truth of their lives and of the worldfor what is perennially valid and lasting,"
reiterates Pope Benedict XVI in his Porta Fidei ("The Door of Faith" his recent Apostolic
Letter for the ongoing Year of Faith, 2012-2013) no. 10, "is an authentic preamble to the
faith, because it guides people onto the path that leads to the mystery of God." Thus God in
his own way prepares and perfects these children of his who search for him in pursuit of the
ataraxia for their restlessness, even as they grope in the dark for that elixir to soothe their
finitude. He let the Greeks use their wisdom to keep in touch with him, albeit imperfectly. He
let the Israelites use the Torah to keep in touch with him, albeit imperfectly. Perhaps he also
let the older Africans use their spiritual intermediaries to keep in touch with him, albeit
imperfectly as well. But we rejoice today that he has given us His own Son as the perfect,
"perennially valid and lasting" means of keeping in touch with him. Christianity is a divine
gift for us to embrace. It is the New Way for us, the New People of God.