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Akan Rites of Passage and the Sacraments of Christian Initiation: a Theological Enquiry

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UNIVERSIDADE CATÓLICA PORTUGUESA FACULDADE DE TEOLOGIA MESTRADO INTEGRADO EM TEOLOGIA (1.º grau canónico) ANDREW PRINCE FOFIE-NIMOH AKAN RITES OF PASSAGE AND THE SACRAMENTS OF CHRISTIAN INITIATION: A THEOLOGICAL ENQUIRY Dissertação Final sob orientação de: Doutor D. Bernardino Ferreira da Costa Porto 2014 SUMMARY OF THE TABLE OF CONTENT Abbreviations Abstract Introduction I. CHAPTER …………………………… Contextualisation II. CHAPTER…………………………… Akan Religion and Rites of Passage III. CHAPTER……………………………Sacraments of Christian Initiation IV. CHAPTER……………………………Rites of Passage vis-a-vis Sacraments of Christian Initiation General Conclusion Bibliography Table of Content i ABBREVIATIONS AAS Acta Apostólica Sedis, Vaticana, Roma 1909. Acts. Acts of the Apostles BAC Biblioteca de Autores Cristianos, (Madrid) CDC Código de Direito Canónico, Editorial Apostolado da Oração, Braga, 31983. Cf. Confer CIC Catecismo Da Igreja Católica, Gráfica de Coimbra, Coimbra, 1993. CONST. DOGM Constitutio Dogmatica CONST. PAST. Constitutio Pastoralis Cor. Corinthians Ed. Edition ed. Editor eds. Editors Ex. Example Ex. Exodus Gen. Genesis GS Gaudium et Spes, SACROSANTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio Pastoralis de Ecclesial in Mundo Huius Temporis Gaudium et Spes», in AAS 58 (1966). Jer. Jeremiah Jn John Lev. Leviticus LG Lumen Gentium, SACROSANTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio Dogmatica de Ecclesia Lumen Gentium», in AAS 57 (1965). Lk. Luke ii Macc. Maccabees Matt. Matthew Mk. Mark N.T New Testament O.T Old Testament p. Page pp. Pages PUG Pontifícia Universidade Gregoriana, Roma. RCIA Rites of Christian Initiation of Adults, Liturgical Training Publications, Chicago, 1988. Rm Romans S. Th. THOMAS AQUINAS, Summa Theologica, Biblioteca de Autores Cristianos, Madrid, 1957. SC Sacrosanctum Concilium, SACROSANTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio de Sacra Liturgia Sacrosantum Concilium», AAS 56 (1964). Vol. Volume iii ABSTRACT This academic research seeks to address theologically the question of the possible ways in which certain elements of the African culture (Akan Culture) can serve as the foundation to Christian Doctrinal Instruction. It attempts a theological and anthropological enquiry into some Akan Rites of Passage and the Sacraments of Christian Initiation. The dissertation also encounters the points of convergence and divergence in relation to both initiation rites. Having established the fact that in most human societies, rites of initiation are inevitable, the dissertation asserts that there are indeed similarities and differences between the Akan Rites of Passage and the Sacraments of Christian Initiation. A critical survey at the Rites of Passage such as birth and childhood (Naming ceremony: “edin to”) and adulthood and initiation (Bragoro) with its future goal of marriage and procreation affirms that these rites have their corresponding Christian rites of initiation like baptism, confirmation and the Holy Eucharist. However, this research does not intend to raise the rites of passage above the Sacraments of Christian Initiation. In other words, our objective is not to equate the former rites to the Christian Sacraments. Thus, there may be common ritual elements and processes but different theological significances. As such, water used in baptism washes away our sins while when used in the Akan Naming Ceremony signifies truthfulness which should lead to a befitting moral life. This, notwithstanding, both baptism and naming ceremony welcomes and initiates one into the community of believers. The dissertation again recommends and establishes that a profound knowledge of rites of initiation would lead to a better understanding of Christian Initiation Sacraments. Therefore, when the rites of initiation ( rites of passage) of the local culture is well understood, catechetical instructions leading to the celebration of the rites of Christian Initiation becomes secured and comprehensively appreciated. This is to affirm that in evangelisation, the culture of the people must not be underestimated because it serves as the first contact of every human person. They mark important transitions through the lifecycle, from one stage, role and social position to the other and they serve as key factors in the socialisation process of the individual into the larger group. iv OS RITOS DE PASSAGEM DA ETNIA AKAN E OS SACRAMENTOS DA INICIAÇÃO CRISTÃ: UMA APROXIMAÇÃO TEOLÓGICA. Esta investigação académica procura apresentar teologicamente os caminhos possíveis em que certos elementos da cultura africana, nomeadamente da etnia Akan podem servir como fundamento do ensinamento da doutrina Cristã, no caso específico do continente africano. Esta dissertação tenta uma abordagem teológico e antropológico da questão dos Ritos de Passagem e os Sacramentos da Iniciação Cristã. Partindo do fato que os ritos de iniciação são pontos chaves em certas culturas e sociedades humanas, a minha investigação vai mostrar as convergências e divergências entre os dois ritos supra mencionados. Um estudo atento dos ritos de passagem ligados ao nascimento, puberdade, casamento e procriação sugerem correspondência com os Sacramentos da Iniciação Cristã, nomeadamente o baptismo, confirmação e a Eucaristia. Todavia quero fazer notar que esta abordagem não pretende igualizar ou pôr no mesmo patamar os ritos de passagem africanos e os Sacramentos da iniciação Cristã. Dito de outra maneira, o nosso objectivo não é substituir os Sacramentos supervalorizando os ritos de passagem. Embora possa haver alguns elementos e procedimentos rituais comum aos dois ritos, o sentido teológico não é sempre o mesmo tanto nos ritos de passagem como nos Sacramentos da Iniciação Cristã. Assim por exemplo, o símbolo da água no batismo purifica os pecados dando ao batizado um novo nascimento. No rito de iniciação da etnia Akan, a água é usada como um símbolo de verdade e honestidade que o individuo deve cultivar daí em diante na sua vida. Há porém a semelhança com o batismo quanto ao acolhimento do iniciado na vida social da etnia, aceitação e participação em todo o sistema de vida social do grupo. Esta abordagem sugere que se estabeleça uma análise profunda dos ritos de passagem étnicos porque o seu conhecimento leva a uma maior compreensão e inserção dos sacramentos Iniciação Cristã nas culturas étnicas. Portanto, quando os ritos locais de passagem são aceites e compreendidos, uma instrução catequética dirigida aos Catecúmenos até a recepção dos Sacramentos da Iniciação Cristã, será bem apreciada e termo de garantia da nova vida do cristão. Isto quer dizer que na evangelização a cultura do povo em questão deve ser conhecida, respeitada e até assimilada quanto possível, porque a religião entra tanto mais em um povo quanto entra em o espírito da sua cultura. Os ritos de passagem marcam momentos importantes e etapas sucessivas na vida das v pessoas. Os ritos promovem a pessoa socialmente, dão-lhe uma nova dimensão de comunhão de direitos e responsabilidades na sua sociedade, tornam o indivíduo consciente de que não vive solitário, é um parceiro no bem e mal da mesma comunidade. vi INTRODUCTION Rites of Initiation are very vital in every human institution, be it religious, academic, social or political. They serve as the background and means through which cherished cultural values and code of ethics of a given group are inculcated and imparted onto the future generation. The African knowledge of God and his relation with God to a greater extent influences and shapes his life. The desire to be in constant communion with Him is religiously marked by rites. Thus, the life of an African is marked by different stages and each of these cycles is initiated by rites (rites of passage). As such rites become expressions in which man feels that he is sharing in the divine action, an action which God performs through and in man, as much as man himself performs it in and through God1. In the light of the above, rites become an essential ingredient to religion. Christianity has its own rites of initiation for new converts, even though, certain basic theological differences may be observed from one denomination to the other. As such Roman Catholics hold that the Sacraments of baptism, Confirmation and the Holy Eucharist are the Sacraments of Christian Initiation. It is upon these that the other sacramental life of the church is constructed. The three sacraments mentioned above therefore serves as the foundational elements to the belongingness of the Christian community. There is a very close theological relationship among them that connotes the fact of their classification as the Sacrament of Christian Initiation. Hence the RCIA affirms: «In the Sacraments of Christian Initiation, we are freed from the power of darkness and joined to Christ´s death, burial and resurrection. We receive the spirit of filial adoption and are part of the entire people of God in the celebration of the memorial of the Lord´s death and resurrection»2 African Traditional Religions do not turn deaf ear to these fundamental anthro- theological rites for members within its society. These lifecycle rites are called rites of passage. They are seen as the rites accompanying theses crucial transition of the individual from one stage of life to the other. There are essentially three main stages of 1 L. BOUYER,Rite and Man: the Sense of the Sacred and Christian Liturgy, University of Notre Dame Press, Indiana, 1963, 57. 2Rites of Christian Initiation of Adults, «General Introduction 1», Liturgical Training Publications,
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