TANGAZA COLLEGE II Iii CATI IOLIC UNIVERSITY or EASTERN AFRICA
THIS IS UNCORRECTED WORK. IDEAS OR OPINIONS EXPRESSED BY THE WRITER ARE NOT NECESSARILY THOSE OF TANGAZA COLLEGE.
WORSHIP OF GOD THE CREATOR AMONG THE AG/Kt/YU AND CHRIS [IAN WORSHIP
Gikonvo, David K [NIL
A Thesis Suhinitted hi Partial Fulfilment oldie Requirements tor the 11.,A Dehree in Relhiious Studies.
MODERATOR Dr. Fogliacco Nicholas, IMC.
ANGA/A - NAW0131 February', 1997. DECLARATION
of Thesis: WORSHIP OF GOD THE CREATOR AMONG THE AGIKLIYU AND CHRISTIAN WORSHIP.
I, the Undersigned, declare that this is my original work and has not been submitted to any College iversity for academic credit.
Information from other sources and people consulted have been fully acknowledged. Thank you.
igned ate • TABLE OF CONTENTS
INTRODUCTION II
METHODOLOGY III
OUTLINE IV
I GOD THE CREATOR AMONG THE AGIKUYU 1
1.1 THE ORIGIN OF THE AGIKUYU IS GOD
1.2 GOD THE CREATOR REVEALS HIMSELF TO MAN 5
1.3 NAMES OF GOD THE CREATOR 8
1.4 THE CONCEPTION OF GOD THE CREATOR II
2 THE AGIKUYU RESPONSE TO GOD 14
2.1 PRAYER 14
2.2 SACRIFICES 17
2.21 Preparation and Consecration 18
2.22 The Sacred Tree 20
2.23 The Stages of Communion and Invocation 21
3. WORSHIP IN SPIRIT AND TRUTH 27
4. A KIKUYU CHRISTIAN WORSHIPPER: WHAT HELP 31
4.1 INTRODUCTION 31
4.2 THE CONCEPT OF aor) THE CREATOR 33
4.3 PRAYER 35 T -0
4.4 SACRIFICE 38
BIBLIOGRAPHY 43
GLOSARY 45 INTRODUCTION
As a student in the Seminary, I have had chances of participating in pastoral
activities during the holidays. I have attended various masses in the parishes where I
visited and talked with many of Christians living there. What I noticed is that apart from the funeral masses there was a decline in the number of Christians attending.
There was virtually no attendance at weekday masses. The priest in Matiri parish told me that even public prayers particularly devotional which used to draw quite an attention had declined. Interviewing the Christians on the situation a number were uncertain whether it was necessary for them to come to the church to pray. Many were indifferent about public worship and preferred sometimes to remain at home on
Sundays.
This is what attracted me to research on worship, not to give answers to current problems but to be aware of the underlying causes.
Another phenomenon that drew my attention was the observation that people were comfortable with a kind of double life; being fully professed Christians yet easily lured to cultural practices incompatible with the Christian Faith. The parish priest of Pawaga Parish in Iringa, Tanzania, complained that the Gospel message was not readily accepted by the people once the traditional healing systems were condemned.
With the Synod of Africa the theme of inculturation was featured significantly.
It encouraged the incarnation of African values that are compatible with the Christian faith. This has in fact challenged theologians and students in theology to put research in this field as a priority. The Church to called to re-discover the peoples relationship
II with God as expressed in their worship and with the guidance of the Spirit has to venture into the field of peoples experiences.
In my essay I am raising a general question: Does the Agikuyu way of worshipping the Creator have anything of value, confronted by the Christian approach to God? I will research on the Agikuyu origin (creation), their conception of
God the Creator and how they arrived to it. Then I will look into some elements in
Christian Worship. Finally there will be a discussion on some aspects of influence the two ways of worship have on a Kikuyu converted to Christianity. This will be looked at from the standpoint of improving his or her way of worship.
Methodology
I hope to arrive at the goal of this essay through personal field research and reflection.
In the field research I conducted interviews orally in Sagana Parish which is in
Kirinyaga District 120 km. from Nairobi. It is a rural community and their main occupation is farming. In my research the first set of questions presented were on the origin of Agikuyu, the names of God the Creator and on their conception of Him. The second set of questions was on how they came to know about God and how they respond to him as their Creator.
My subjects were all elderly people most of whom had kept their traditional religion. I have enclosed the list of those interviewed at the end after the bibliography.
In the theological library research I consulted written materials on the Agikuyu and Christian worship. The purpose of this was to make a simple analysis of the two ways of worship and then relating it to my field research.
III Outline
The essay is divided into four main sections: The first gives the background data necessary for the understanding of the Agikuyu experience of God their Creator and what they thought about Him. Secondly, there is the part on their response to God the Creator.
Most of the materials on this section is based on the field research I conducted; mainly what the elders said, and not what was written.
The third section is but a glimpse on a Christian understanding of worship. In light of the Second Vatican Council's reform on the core of worship; the celebration of the Paschal Mystery is re-emphasized.
In the fourth section entitled "A Christian Mugikuyu; what help?" I avoided as much as possible comparative analysis of the two ways of worship highlighting instead some suggestions towards better worship.
The conclusion has an invitation to others to make researches on the same topic.
iv 1 GOD THE CREATOR AMONG THE A GIKUYU
1.1 The Origin of the Agikuyu is God
From time in memorial human beings have wrestled with situations that are mysterious; situations that desperately require an explanation. They have managed to answer some of these agonizing questions. Science today empirically investigates such situations with tremendous success but often it is forced to admit the fact that certain aspects are above its horizons at any given time. In the traditional African societies this is not an unknown phenomenon; basic questions in life had to be given the best thought-out or experiential answers that could be found. How could an
African People explain its origin or destiny, their experience of the supernatural and their purpose in life?
Myths, legends, stories, sayings and proverbs appear to be the methodology
employed to preserve and convey truths about these existential problems. These are
some of the Agikuyu, means of explaining reality. Our fore-fathers reflected on the
problems and came with responses. They used a myth to explain their origin and the
fact that they after some time died. May I start first with a definition of what I
understand a myth to be.
A myth is a means of explaining actual or imaginary reality which is not
adequately understood hence escaping normal description.' It is a symbolic narrative
in this case of the beginning of the universe as understood in the tradition of the
Agikuyu community.
I John S. Mbiti, Introduction to African Religion (Nairobi: Heinemann, 1975), p.77. Among the Agikuyu where life is celebrated and meditated upon, complex realities may be overlooked because of the mode, they are given in. This is nowhere more evident than in the myth. Its description is so humble that it can be dismissed as insignificant.
In the Agikuyu myth of origin the actual action of creation is assumed. This is unlike what is given in the myths of other communities where the processes may be given as direct moulding, or through the word.2 The Agikuyu claim that in the beginning when everything had been created. Mugai (the divider of the universe) descended to the earth to his seat of mystery. There upon the daz7ling snow-capped mountain called Kirinyaga (Mount Kenya) He made a dwelling place. This mountain was the chief abode and resting place when he was on the earthly inspection tour!
It is from this mountain where Mugai summoned Gikuyu to show him the wealth he had created for him. While on top of the Mountain, Mugai pointed to a spot full of Mikuyu (Fig trees), in the centre of the country. He commanded Gikuyu to descend from the mountain and establish his homestead on the chosen place which he called Mukurwe-Wa-Gathanga. Mugai gave Gikuyu as his share the land of ravines, rivers, forests, game and all the gifts that the Lord of nature bestowed on mankind.
Mugai promised Gikuyu to come to his assistance in case of need. He was however to sacrifice to Him, raising his hands towards Mount Kenya. Immediately
Mugai would come to his assistance.
2 Ulli Beier, The Origin of Life and Death (Nairobi; Heiemann, I 966)p.42
3 The Myth of creation was jointly narrated by Ephatus Bii, Samuel Mwangi, Paul Mbatia, Peter Njuru and Eliud Kuria from the Gaturi home of The Aged, (Muranga District) Intervied on 8th of July 1996.
2 Dawn approached and Gikuyu descended as his creator had commanded. He went to the suggested place, "where a grove of sacred fig trees grew."' Upon reaching the grove, Gikuyu was met by a very beautiful sight; resting in the shade of a tree was a most beautiful woman. Praising the Creator for her, he named her Mumbi; the moulder of the tribe which is also a name for God. Gikuyu took her to be his wife.
Gikuyu and Mumbi were blessed with nine daughters. The parents were happy with them as they were very active and obedient but as days went by something started worrying them. They realized that their daughters needed men for marriage, there were none. In dispair Gikuyu fell upon his knees facing Mount Kenya, pleading to Mugai for husbands. Mugai reminded him of his promise, in case he sacrificed.
Gikuyu obeyed and sacrificed. He was surprised at the promptness of God's response: nine very handsome young men were provided him. The young men on reaching
Gikuyu's homestead were greeted with celebrations. They could not resist the beauty of Gikuyu's daughters and were easily lured to marriage which Gikuyu himself blessed. The young families were greatly blessed with children. By the time when
Gikuyu and Mumbi died the name of their household had prospered.
P.N. Wachege in his book, Jesus Christ Our Muthamaki, gives two other traditions namely Agikuyu tracing their origin among the Israelites and other the
Agikuyu originating from a hole in Mulcurwe Wa Gathanga and dispersed from there.'
The elders I interviewed did not agree with these fashions.' Wachege however agrees that the first tradition to be the most preferred.
4 Kariuki, Gakuo, Nyumba Ya Alumbi (Nairobi: Jacaranda Design, 1992), p. 131
5 Wachege P. N., Jesus Christ Our Muthamaki, (Nairobi: Phoenix, 1992)p. I0
6 Githure Wa Muthunjo, Muchendu Wa Karnau, 1ntervied on the 9th of July 1996.
3 It is important to note that this creation myth is immediately followed by the myth of the loss of this happy state. The Agikuyu had to explain why things weren't the way they were created. Why the problem of evil as they experience it today? Why are the human beings able to annoy God their creator? Why are they able to disobey provoking the wrath of their Provider? And more seriously why death?
According to the elders the chameleon is to blame. Gichogoru was sent by
God with the message of "death forever" "Makua mathiage na miri ya mikongoe" The
Chamelion was sent with the message of immortality "death with immediate rising"
The journey started and though the chamelion is slow reached the population first. But it could not convey its prophetic message because it stammered.
The Gichogoru reached the people and found the chameleon still stammering, unable to finish the sentence: Nde nderirwo... nde nderirwo...( I was, was told... I was, was told...) Gichogoru finished the sentence that people will die forever. Hence this is how it is today.
The state of man became thereafter hopeless and evil is not yet overcome. God is however merciful. He has made provisions for man to cope with the present situations. He has taught man skills, given him knowledge and strength, and wise men to direct him in the complexities of life. Through marriage and child bearing, the
Agikuyu believe that God restored some of their lost immortality. The children take the names of the deceased to continue their life; "Uyu nota mutuo"7 (this child is exactly like the one he is named after). Guide lines were available through religion; It is here where God could be approached.
7 Githure Wa Duruci, Wambu Wa Nyamu & Wene Wa Wambu. Intervied on the 9th of July1996 & 4th of July respectively 1.2 God the Creator Reveals Himself to Man
Listening to elders who have had little if any Christian or Muslim influence,
one cannot help but be astonished by what one hears. You have to admire their
religiosity and the reverence that they have for God. In my interviews an aspect I
experienced regularly was the incredible look expressed at my interest to learn from
them about God. How could such a question ever arise at my age? Several were
suspicious and it took me several encounters to acquire what I required. Ngiro Wa
Munyi refused to discuss any affairs regarding God and under no circumstance would
he discuss the sacred tree, which stood only a few meters from his homestead. He
always looked scared at even the very mention of the topic despite the intermediaries.
I found this fear and reverence widespread.
The striking question which came to me was " How did they acquire this idea
of God?" This was puzzling even before attempting to discover who this God was.
Many of those I interviewed came to the simple answer that they reflected on
Umbo wa Ngai (the creation of God).
The Fathers reflected on what they observed around them. They looked on the
heaven above, its' sun, moon, and the stars. They observed the clouds rain and wind
movement. In the sky were birds of every kind. Below together with them were
animals and plants. On the cross-section of the earth were rivers, lakes hills and
mountains.'
The Ancestors reflected on their lives, different stages of development and
witnessed the processes of birth, growth and death. They had diseases which brought them agonies of the body as well as thirst and hunger. There were moments of joy and
8 Jonathan Kwema. Joseph Kimisa/Cecilia Wangechi.Githure Wa Duruci, Interviews on 3rd of July, 5th of July and 9th of July 1996
5 celebrations all which came and passed. All these were mysterious events but above all the moment of death clearly manifested the limits of their power and knowledge.
These experiences stimulated them to reflect upon their lives and the universe; certainly there must be a Being behind all this. A Being much more powerful than they were. One who was all in all; Ngai (God). This Being is acknowledged to be the
Creator, the origin of everything.
Munyi Nderi and Jeremiah Njugunah claimed to have learnt of the existence of this Being from their parents. They said that they grew up gradually knowing Him taking care of their needs and sustaining them."
God is very much a part of the daily life of the people. He is the director of everything that takes place. He is the subject of every well wishing and blessings. In the morning for example the common greeting is " ni warario owega"(have you been made to sleep well) and before going to sleep, "Ni tuonane gwathera"(let see one another at dawn.) These manifested God's control over the waking and rising of all.
The blessings before journeys "thii na Ngai" (go with God) or before big challenges,
"Algal Amuhotanire" (God be your victor) all denoted God as the force behind every action.'
In case of failure in the provision, particularly of rain the consequence of which was drought or in times of other calamities such as invasion of locusts or an epidermic, the people realized God as the saviour who listens and shows mercy."
They turned to Him in a variety of ways and whatever they prayed for was granted.
9 Munyi Wa Nderi & Jeremiah Njugunah Interviews on 17th of June, 26th ()Dune 1996
10 Musa Gateete, Interview on 3rd July 1996.
It Githure wa Duruci interview on 9th July 1996. God's presence is felt among the people. It is true that they couldn't explain his metaphysical reality yet they realised Him as a Being quite different from them. They believed that Mount Kenya is His seat. According to the creation myth it is here that
God (Mugai) rested on his tour to visit Gikuyu and Mumbi. The mountain is a perpetual remembrance of His being with the people. Among the communities living around the mountain this is a tribal shrine. Among the Agikuyu and their cousins the
Ameru approach of God on this mountain is the last resort; the last hope in a very desperate situation. It is a shrine which enabled a real encounter with God the Creator, it is to be kept holy. For the Agikuyu most prayers particularly the communal ones were to be recited facing the mountain. The prayer has its introduction as "Ngai wa
Kirinyaga", "God owner" or "one who reside" on Mt. Kenya. The dead before burial started were thrown with their heads facing mountain. Today many graves are dug facing headwise the mountain.
The intermediaries in the revelation of God were common among the Agikuyu.
These were human beings who included seers, rainmakers, diviners, medicinemen and ritual elders. They were to attend to the needs of the community; members went to them with problems because they are believed to be endowed with special gifts from
God. Through them God's intervention is clearly foretold, inacted and fulfilled. The intermediaries manifested Ngai as a God who is concerned with his people. They bridged the gap between the Creator and the ordinary community members. They are held in a high regard and as they execute effectively their roles in society, they have a variety of demands required of them. These intermediaries help the people to feel secure from the overwhelming sacredness of God. It is through them, that the truths of God are known; his will and the best manner of approach to him are revealed. By
7 speaking through them the members of the community feel that they are respecting,
revering and honouring God: "Ngai ti wa gutagwotangagwo't12 God is not to be
disturbed for some minor needs of life.
It was pinling to discover against my belief that the Agikuyu had no spiritual
intermediaries, what Mbiti calls the Living-dead. On the contrary these were not
regarded as thus. Unlike many communities where they were considered as
intermediaries the elders I interviewed disagreed having such go between; "These are
to be appeased, not to be called for helpr's They are to be appeased not to ruin a
family or the community. In case of a regular occurrence of a calamity particularly on
the family level, the family had through a diviner to sacrifice to their immediate ancestors; "mburi ya guthaitha ngoma" (A goat to appease their spirit). The sacrifice
is done in the homestead of those who claim to be experiencing the effect of these spirits. The members of the homestead and the diviner are the ones who are suppose to eat the roasted goat.
It is then to be accepted as manifested that the Agikuyu found themselves in the belief in the Supreme Being, Whom they regard as an integral part of their lives.
Their idea of God grew as they integrated themselves in life; interaction with one another and with nature.
1.3 Names of God the Creator
God in creation acquires the name Mumbi, the name given to the first woman
(the mother of the tribe). Mumbi when translated is "the moulder". Though in the creation account the actual process of the creation of man is not explicit, the name
12 P.N. Wachege, op cit. p.34
13 Peter Njuru, Eliud Kuria Interviews on 8th of July 1996.
8 Mumbi suggests that it may have been through kumba (verb) moulding. The process involves quite a deligence and the artisan must be quite smart. God is seen as a potter carefully moulding every aspect of creation and with an exceptional care moulds man.
It is from Mumbi that the tribe takes its name; "Mbari ya Mumbi" In inference this can be man seeking God as the owner of the tribe. This is manifest in the myth of creation where God is the co-founder with the first parents. They were not blessed with sons (men) who could marry their nine daughters and hence help propagate the community, they appealed to Mugai through a sacrifice. God provided bridegrooms, nine handsome men who in time became the husbands to their daughters; with God then the community was founded.
Mwene Nyaga; Mwene literally translated is "the owner". Nyaga is the name given to the largest bird; Ostrich. The term Nyaga can also be brightness. Mwene
Nyaga hence can have one of its meaning as the owner of the brightness. Reflecting on the environment where the community lives, this can mean the brightness on
Mount Kenya particularly when the sun shines on the snow. This is seen to manifest the radiance of God.
The term (Nyaga) translated as the Ostrich, acknowledges God as the owner of the great bird. A reflection on this aspect predicates authority to God. An elder endowed with Ostrich feathers meant that he is a powerful and renowned person. God being the owner of the source of the feathers implies that He is exceptionally powerful; Mwene Hinya. The elder has dominion over his people, God is seen then as the absolute governor. Just as the elder accompanied by others to a council had the power to pass judgement, God being more powerful is the absolute judge; concerned with every practice of justice among the people. He does this in favour of the
9 oppressed, ensuring every aspect of injustice is repaid here on earth; "Wa thi ino urihagirwo (hi ino" (Whatever is done on this earth, you pay for it here.)
God cannot be bribed to favour one because He is Mwenda Andu, this is another name of God. He can never wrong his creature and he always gives them whatever is good. This understanding of God makes people very respective of God and very few can dare talk ill of Him. Together with this God is Mwigwi Tha, One who is merciful. Among the people it is an accepted fact that man often fails and does something displeasing to God. This causes harm to the community and to the individual. When the community discovers its mistakes it has to go to God for forgiveness; He never fail them. God heals the community.
God is Mutura Muoyo (one who for ever alive). This concept has the connotation that refers to the past present and the future. On one hand God was there before creation, He is, and will be in the future. On the other God is the origin of life.
As one before creation the Agikuyu fail in the grasp of Him and are obliged to leave things as they are. God cannot be explained and they admit that he cannot be fully known. When confronted with question of his nature at this time, Man turns to the creation as explained before. He acquires insights to the mystery through observation of the world around him. A truth never doubted is that of Ngai being the source of life; he is the only giver of it. Being the source of life, God is the only one who can terminate it. In extreme illness where there is no hope the common phrase is " Ni witu na Ngai" He belongs to both us and God. When one dies we say "Niaretirwo"; God has called him or her. God is known as " Muturia Andu"; the sustainer of Man.
Ngai; from the myth of creation God is referred to as "Mugai" (distributor).
This is a noun from the verb "kugaya" (to divide among). This is the name used today
10 by the community as the personal name for God, thus making its meaning even harder
to conceptualize.
1.4 The Conception of God the Creator 1
The Agikuyu believe in One God, Ngai, the creator and the giver of all things 14
This is an affirmation made by Jomo Kenyatta and that is always confirmed among
the elders I encountered. God the Creator is the Supreme Being, existing by himself
beyond his creatures. He is not the creature of any other being but is the cause of
everything else. The Agikuyu believe He made everything without any assistant or
helper; He was alone.
Ngai is mysterious, nobody can understand him fully and unlike humans , He
knows all things. His wisdom and knowledge is without limit; "Nu ui ta Ngai?" (who
knows like God?) Nothing can be hidden from him as He watches over all and all is
within his reach.
Although God is supremely great and his ways are beyond men and can never
be fully known, He is kindly disposed. He provides and sustains his creatures. It is
from this that many natural attributes of God are derived.
He is The Almighty (Mwene Hinya). He can do all things; Ni ki Kingireme
Ngai? (What is impossible for God?) In the peoples' experiences of life, whatever
proved beyond man's power was attributed to the intervention of God.I5 In case of an
illness of one member of the family, when the situation became desperate they first
appeased those ancestors who were thought to be angry. The father of the family had
to consult a diviner for advice: An appeal had to be made to God. The living and the
14, lomo Kenyatta, Facing Mount Kenya, (Nairobi: Heinemann, 1938) p.233
IS Paul Mbatia, Samuel Mwangi interviews on 8th of July 1996
11 dead of the family were called together to approach the Highest Power. A sacrifice is made; after this the sick is left under the mercy of God. This is also at the time of calamities, nobody would dare oppose God, the consequence of this is punishment, certainly through death.
The people also felt the protection of God. They felt His benevolence through sustenance. It is unbelievable that God would ever forget them, they would die if He did. God shares his life with them; that is why they are made both males and females.
Everyone had an obligation on the continuation of life. Marriage is there to ensure the continuation of the society and cases of murder of a fellow tribes-man was severely dealt with. The Agikuyu had great respect for nature. They never cleared vegetation without a purpose: They particularly believe that the forests are necessary for rain.
For them it was a grave offence to kill an wild animal for a selfish purpose being that bring destruction to the domestic flock.
Together with sustenance God is also the provider. According to the Agikuyu,
God provided Gikuyu (the founding father) with all the necessities of life. He provided plants and animals for food, shelter and medicine. To ensure that their existence thrived He continuously provided rain; the best expression of God's goodness. Rain is considered a manifestation of God's gift of life. Together with the rain, God ensures sunshine, health, food, fertility of humans, animals and plants. God the Creator is believed to give good things only, evil is never associated with him.
From the works of God, mentioned above, a human image of God is acquired mainly through analogies. Such images like the Fatherhood of God and His amicability. God is both a Father and a Friend. God being a sustainer and a provider is
12 seen analogically as a Father.' This is made manifest in the every day life. In the myth of creation He used to visit the first parents. He pointed to Gikuyu where he was to build his homestead. Today the concern of the Father is seen in every creature;
"Ngai atwaranaga na kiumbe" (God walks with his creature).
16 Githure Wa Duruci, Wambu Wa Nyamu interviews on the 9th & 16th of July 1996.
13 2 THE AGIKUYU RESPONSE TO GOD
For the Agikuyu as for many African societies life is of great importance and protection against any threat is of primal importance.
Worship is to increase prospects of life. It is an appeal to a high source of life, seeking to elevate situations that diminish it. When man feels that he is completely secure, praise and thanksgiving follows accompanied by jubilations and feasting. At times of drought, famine, war, epidemics or invasion by locusts the community carried specific forms of Worship. These difficult moments are the concern of the entire community and everybody in the community is involved in the common rituals at least psychologically if not physically. The community pleads with God to be merciful for any transgression that may have been committed.
In times when all went well worship was marked by joyful celebrations.'
These moments included the birth of children, harvesting moments, initiations and marriage. In each of these moments particular rituals were performed.
Among the Agikuyu prayer and sacrificing are the main method of approach to
God.' 8
2.1 Prayer
Prayer normally is a phenomenon that is celebrated in big occasions mainly
when circumstances necessitates it. It is addressed directly to God the Creator, sustainer and provider. Previously prayer was in the family, clan or the community
level, never would an individual present prayer on his behalf, unless as a father of a
17 Joseph Kimisa, Cecilia Wangeci, interviews on 5th July 1996 18 Royce Muthoni Wa Munori, interviews on the 17th July 1996
14 1
family, a prophet, rainmaker or seer.° The individual prayer however has crept in
today. The Gikuyu traditional prayer generally included thanksgiving, praise and
pleading. The community at large would thank and praise the Creator for his provision
and plead with him for rain, peace, good health, prosperity of children, animals and
crops. They would pray for a safe journey and for preservation in life.
Prayer though mainly communal had instances when it was done by
individuals; certain instances are common when the father prays for his family. In this
case the father brew beer made from honey, this he would use to bless his homestead
The family would wake very early in the morning, before sunrise, and the father
would start the prayer by pouring some of the brewed beer on each of the three stones
in the kitchen. It is in this kitchen that the food is prepared. The stones symbolized
nourishment and the sustenance of life. The father would then go to the entrance of
the homestead, "the gate". This was to deter the evil that would attempt to come in
through there. He would then come back to the ground in front of his first wife's hut,
and taking some beer in his mouth and spilling it, he would proclaim the blessing
every time sipping and spilling. The prayer proceeded the wife or wives and their
children standing outside the huts by their doors.
A prophet or a seer could also address himself to God before any important 1 function regarding his responsibility. It took me a lengthy process and a number of intermediaries to get and interview with Githure Wa Duruci, a prophet of God and a
care-taker of a Sacred tree "Mumbu wa Ngai" in Sagana. When I finally made it this
prayer served as an introduction to the talk.
19 Githure Wa Duruci, interviews on the 12th of July 1996
15 Ngai wa Kirinyaga, my creator , you made me your seer and I tell people what you command me. I do this and you bless me by fulfilling what I foretell. God father give me the power to fulfill your will. Thank you for the 96 years you have kept me. Thank you for your provision through your people, keep me always pure. You commanded us to marry so that women may not turn prostitutes, but you chose me to remain without marrying. On the 3rd of March 1996 I prophesied that the thick undergrowth under your sacred tree should be cleared. We did the clearing and you blessed us with rain. During the clearing some leaves touched the ground consequently a goat had to be slaughtered. Mangika Wa Matere was requested to provide sticks for repairing the ban, but his wife stopped him. Mangika died before the season could begin. Thank you God for all the energies you have given me, the amount I need for this discussion now. Oh I praise you God.
Before any meeting a prayer was led by one of the elders. This he did with the leaves of the Matathi tree on the right hand. All the other elders would be facing
Mount Kenya. The prayer is litanical starting with the "Oo Oo Thai" (Oh we praise
God). The elders involved in the meeting would reply with the same phrase in a chorus.
The one leading the prayer would begin with the recognition of dominion of
God marking the presence among them. There were the land marks (mountains) that were in the horizon at all directions.
The prayer would start as follows;
Oo Oo Thai --- Praise unto Thee Oo Oo Thai --- Praise unto Thee Leader; Wee Ngai Wa Kirinyaga You God of Mount Kenya Wee uikaraga o Churiri You who reside at the peak Kia Nyandarua, Kia IVjahi The Aberdare , Ol doinyo Sapuk Kid Mbiru- iru the Ngong Hills Ni twakuhoya utuhe Thayu We pray to thee to give us peace
The other elders would respond with the" Thai thathaya Ngai thai" (praise to thee God peace be with us) after every thanksgiving or petition is made.
This same format of prayer is followed in every community prayer. The litanies express the intentions depending on the main theme at stake.
16 In all, prayer strengthened the link between God and Man?' The prayer also helps remove personal and communal anxieties, fear and frustrations, cultivating joy in its fulfilment. It encourages man's dependence on God, nourishing a spirit of awe and reverence towards him. Men feel a kind of closeness to God that enhances their intercessory capacity on earth. Prayer is directed to God and only reserved for him.
2.2 Sacrifices
The Agikuyu know that they are always in an active presence of God and they can perceive it. In so far as things went well and there was prosperity same approach to God could generally never be performed as they believe that "God must not
Needlessly be bothered"?' The Agikuyu turned to God to offer sacrifices only in the serious matters. This is because sacrificing is the most solemn way of approach to
Mwene Nyaga. It was mainly performed when the calamities struck the community.
Other moments for offering sacrifices were before breaking the ground for harvesting and at the ripening of the crop, just before harvesting.
It is important to emphasise here that sacrifices are made only to God the
Creator who is the source of life. Sacrifices involved the shedding of blood, the symbol of life.22 By pouring out the very life of the victim, it meant that life was being given back to its source. This in turn manifested the self-giving of the community in need, pleading for mercy and reconciliation, so that the normal status of nature could be restored.
20 Wambu Wa Nyamu, Interviews on the 16th of July 1996
21 Jomo Kenyatta, Op. Cit.. p. 238.
22 Edmondo Cavicchi, Problems of Change in Kikuyu Tribal Society, (Bologna: EMI,1953), p.22
17 The Agikuyu sacrifice involved shedding of blood of either a goat or a sheep
without blemish. However in the history of the community human sacrifice may have
been performed. There is a story of a young beautiful lady, Njeri who was offered as
the last resort during a serious drought.' Though Njeri was not to be slaughtered, she
nevertheless through a voluntary drowning in the lake would give her life for the
.people. She had to question every one from her father to the whole community,
whether it was their will that she should perish so that the people may have plenty to
eat. If such a case was to happen the situation must have to be very desperate. Several
other sacrifices must have failed resulting to serious consultation leading to the
revelation of a requirement of such a sacrifice.
In any sacrifice there were four important stages to ensure an immediate
response from God the Creator. These were; Preparation, Consecration, Communion
and Invocation. In the process the first two were almost intertwine, the second being
the most delicate demanding the most caution. In case the sacrifice failed the
verification process to find out what went wrong would dwell on these two stages.
The process manifested the great unworthiness of creation in the presence of its
maker.
2.21 Preparation and Consecration
We have already seen that the Agikuyu turned to God mostly when they are in
great need. At such moment of anxiety the elders of the ruling age group would get
together and summon the seers. In Sagana where I carried my research the ruling age
group is "Irungu" and the seer whom I met was Githuure Wa Nduruci. The elders
would enquire whether the seer or seers had received any message; the seers were to
23 Ibid. p. 246 - 248
18 keep vigil overnight in wait. At dawn some may have got the reasons as to why God
may be angry, consequently denying his goodness to the people. They would also give
the description of the colour of the goat or sheep what was acceptable to God.
The information would be followed by the search of the defined animal a
process which did not take a long time. Every elder would count himself honoured to
provide the lamb of the sacrifice. This is to be scrutinized. The elder providing the
goat or sheep, must be an upright honest man; one who is trustworthy. He is to be a
man who has never caused any harm to a member of the community. He must not
have acquired the sacrificial goat or sheep if not from his flock, through dubious
means. If it is discovered that there were any irregularities, his goat or sheep could be
rejected. God had the full knowledge of all and no one could dare annoy Him twice,
cheating was rare. A person who dared get such an honour through deceit was sure
to get a punishment from God's sudden wrath. Once the goat or sheep is found and declared appropriate, it is taken to an old woman's homestead. The woman must have
passed the child bearing age. It is in this woman's house that the implements of the
Sacrifice are preserved ie. the knives and calabash to hold the blood of the lamb. It is also from this home that the fire of the sacrifice is to be taken.
The Agilaiyu had no consecrated priest specifically appointed to perform the sacrifice. The ritual elder is chosen from the reigning age group. He is to be carefully selected; He must be a man who has outlived the worldly desires and who could now be believed to have only the consideration of the welfare of the community at heart?'
The other elders must abstain from any sexual intercourse for several days if they are to take part in the sacrifice.
24 Jomo Kenyatta, op cit., p. 244
19 2.22 The Sacred Tree
The Agikuyu selected particular trees to be their sacred places of worship. The tree which is most prominent is the Mugumo (Ficus Hochstetteri) Other spicies of trees include the Muringa, Mutamayo, Mukuyu, and the Mumbu.
The selection is done by the ruling age group just after the power to rule is handed over to them. The handing on of power is done in the big ceremony; "The
Ruth( (the handing over). After the selection of the tree there follows the great celebration of cleansing and consecration; Kuhorohia.' The ceremony involved the preparation of beer of honey. After the beer is ready, a mixture of millet, Mukenia and water is added. The mixture is then left overnight in the homestead of an old woman. The following day the elders belonging to the new ruling group gather in the homestead of the old woman. In a procession they walk to the selected tree. Reaching the tree one among the elder with the best reputation is appointed to lead the ceremony. The underground cleared and the tree is trimmed. This is done because immediately after the cleansing, a cutting of any of its branch would require a slaughter of a goat or sheep.
After the clearing the elder chosen follows with the sprinkling of the mixture prepared around the tree. During the process all the other elders observe in silence.
After this simple gesture the community is to show great respect of the tree; It manifests the presence of God.' No one could dare sit under its shade or use any of its dry branches for firewood knowingly. The tree I visited about three kilometres from
Sagana town is the "Great Mumbu Wa Ngai." Upto to today no one can dare break the
25 John Karugi Wa Njogu, Elizabeth Wambui Interviews on 19th of June 1996
26 Munyi Wa Nderi, Ngiro Wa Munyi Interviews on the 19th & 27th of June 1996
20 above taboos. A cutting of a branch in March 1996 left many in anxiety until the cleansing goat was slaughtered. There was heavy rain immediately afterwards.'
With the preparation well set the day of the sacrifice is proclaimed. A period of preparation by the members of the community is observed. Certain activities are to be avoided, such as long journeys and those which could provoke anger, hatred, aggression or fights. Previously when the tribal wars were common, no war songs or dances could be performed as these would incite the warriors to go to war. All these activities would defile the sacrifice. The day of the sacrifice had to be peaceful, manifesting the good will to reconcile with God the Creator.
2.23 The Stages of Communion and Invocation
The purpose of the sacrifice varied with the needs of the community at a particular time. The intention will very much determine the two presiding stages particularly the preparation. In case of a serious need requiring an urgent divine intervention the sacrifice would start with a solemn procession. In case of sacrifice of thanks giving this solemnity could not be so explicit. The aspect of reconciliation was much emphasized.
The sacrifice for the rain begins with a very solemn procession. The sacrificial council have to meet on the eve of the sacrifice in the old woman's homestead where the lamb of the sacrifice had been kept. They meet to keep a vigil. With the elders are two children below the age of eight (these were considered innocent and pure). The objects for the sacrifice were prepared; the knives, a calabash of honey and another of milk. The process begins the following day at dawn with the two lads leading. The young girl carries the calabash of honey and the boy the calabash of milk. The
27 Musa Gateete, interview on the 3th of July 1996
21 children are the symbol of purity as for their inability to commit sins. For although the elder had enough mortification in preparation for the sacrifice, they felt unworthy, still unfit in the presence of God. The lamb was then blind-folded and led slowly towards the sacred tree.' Every step to the shrine is to be solemn. Reaching the base of the tree everyone stood still in quiet. The leading elder then steps forward for the beginning prayer. He takes the calabashes of milk and honey from the kids and raises both in his hands facing Mount Kenya. He starts the invocation calling for the attention of God. He would recognize his power and mention the cry of creation, because of the lack of rain. He would praise God for their successful history from the beginning reminding him of his faithfulness to the tribe and how he blessed them when they turned to him in prayer. The elder would call on God to bless the honey and the milk and all that they had brought for the sacrifice. He would request God to accept them from the very beginning. Accept the sacrifice and bless his creatures with rain. The other elders would respond to the call of Thaai, with: "Thaai thathaya Ngai thaai"(Praise to thee God peace be with you.)
After the elder lowered his head and sipped the content of each calabash and spat over the right and left shoulder around the tree to appease the ancestral spirits; the keepers of the Tree of God.'
Kenyatta, in his Facing Mount Kenya includes the process of going around the
Sacred Tree seven times,3° but according to the elders I met this was not done in their
28 Jomo Kenyatta, op Cu., p.246
29 Peter Njuru, Eliud Kuria, interviews on the 8th of July 1996
30 Jorno Kenyatta, op cit. p.248.
22 area. There is a belief that this would change one instantly at the seventh round to be of the opposite sex. Few dare go around the Sacred Trees even today.'
What follows is the killing of the lamb. The goat or sheep is made to have its head facing Mount Kenya. The two lads place their thumbs on the throat while the elders strangled it. This symbolized that the lamb is killed by undefiled hands;
Another gesture attempting to keep the sacrifice as pure as possible to ensure acceptance.
The blood is then removed from the lamb after death by piercing a hole through the throat and carefully collecting it in the calabashes formally containing milk. While some elders made the fire others skinned and dismembered the lamb.
The evisceration is done with a lot of care. Kenyatta writes that the fire was made through friction of two pieces of wood but the elders confirmed that it is commonly carried from the home of the old woman.
The meat is roasted and laid on branches collected before hand. Pieces of meat are cut from every portion. These are then put together and is the share that belongs to
God. The rest is eaten by the elders beginning with the young ones who led the procession. Before the eating starts the blood collected is sprinkled around the
Sacred Tree. When the eating is over all the remains of meat and bones are collected and burnt. The elders then stand in silence.
The second period of invocation then begins. The prayer is addressed to God the Creator and Provider of the rain.
31 Munyi Nderi, interview on 17th of June 1996
23 After the prayer the procession is made homeward. From the Sacred tree the elders had to return the containers that held the blood and fat of the sacrifice plus the knives to the elderly woman. She is to preserve these for the next sacrifice.
The elders that I interviewed confirmed that God responded immediately with a downpour: "The elders of the sacrifice reached home soaked with water from the heavy rain."32
It is not only the rain that God provided, the whole process of food provision from growth to harvesting is considered sacred. There are ceremonies before the breaking of the earth (planting ceremony); There is a sacrifice. This is to bless the seeds in order to get a good crop. The process involves again great respect to the sacredness of God. The elders for the sacrifice are chosen with great care. The woman to be involved should be one whose reputation is worthy to be called the mother of the community. The children are the ones who break the soil and put the first seeds into the ground. Prayer accompanied the sacrifice.
Two or three months after planting, there is a purifying ceremony. This takes place after weeding as the plants begin to bear fruit. They invoke God to be generous and protect them from pests.
Then came the moment when the crop ripened and was the time for harvesting. God has been generous and his gift is ready. No one there-before could dare peak a fruit before the ceremony of thanksgiving to Mwene Nyaga. Anyone who for any reason picked the new crop before the ceremony was considered a scandal to the community and a great shame to his clan. He or she was termed greedy, a vice no
32 Musa Gateete, interview on the 3rd of July 1996
24 one would like to be associated with. Such a person had to undergo cleansing that in some cases was quite expensive.
The diviner, the seer and some selected elders met decide what would the most appropriate and acceptable day for the sacrifice to God. A sacrificial lamb without blemish is selected according the advice of seer. Preparation is seriously made as in the sacrifice for the rain.
Small granaries are elected at the crossroads and under the sacred tree. These are for the share of God. Any person passing with the produce has to put some of the produce in these small barns. The offering could after be used by the animals of the forest, the poor and the strangers.
The lamb is sacrificed and there is the eating then the burning of the remains apart from the skin. This is cut into small strips "ngwaro", they are to be tied on the bags that are to carry the produce.
The end of the sacrifice is marked by the proclamation of the "00 thaai" the praise invocation. The chief elder led this and the rest responded in a chorus. This served as the an alert to the villagers that the sacrifice is over. The elders desperse this time in different directions and the hymn diminished as the distance grew between them. The elders carried the ngwaros that they are to distribute in every homestead. A number of them returned the implement of the sacrifice.
The day of the sacrifice is followed by a day of rest. The villagers didn't have to hurriedly scramble for the harvest as people who were starving; the trust in Mwene
Nyaga had to continue. The elders who participated in the sacrifice had to observe a
25 mortification. They had to spend the night without cover and their bodies heavily clenched."
33 Githure Wa Muthunjo, Muchendu Wa Kamau interviews on the 9th of July 1996
26 3. WORSHIP IN SPIRIT AND TRUTH
In Christianity as well as in other religions the term worship is used but with
different meanings. In the popular common language "worship" is used especially
when people refer to occasions when believers assemble to give thanks, praise and
present their requests to God.' If these people are Christians such meetings may be
called church services or Sunday services. Such services may be held in sacred places as churches or any other worthy place. Few can refute the fact that the term "worship"
represents a very prominent theme in all the religions, whether they are monotheistic
or polytheistic.
Cyprian Vagaggini a prominent theologian in field of liturgy in his work:
Theological Dimensions of the Liturgy, comes up with a general notion of the word
worship which he defines in the following terms;
Worship is the veneration for a being based on the sentiment of its excellence and of one's own inferiority and subjection in the face of that being. It is therefore radically, a certain inferior attitude made up not only of admiration, esteem and honour but also of submission. This attitude can be expressed in very different acts, but only those acts which have for their direct object the being to whom they worship are held to be acts of worship properly so called.'
Basing oneself on Vagaggini, worship implies the veneration of an inferior towards a superior being. In our case here, the honour and interior attitude of the creature towards the Creator. " Religious worship therefore can refer only to God, It can refer to creature only in so far as the creature shares in the divine life in some way."'
34 S.G.F. Brandon, A Dictionary of Comparative Religion, (New York:Charles Scribner's Sons, 1970) p.652
35 Cyprian Vagaggini, Theological Dimension oft/se Liturgy, (Collegeville: Liturgical Press, 1976) p. 133 36 Ibid. p.I34
27 According to the above quotation, worship can be expressed in very different acts. We can lead to a logical conclusion that it is not limited to some aspects, let us say prayers or rituals alone, in the deeper sense it could include any act that brings one into a relationship with God.
Among the Agikuyu, worship is an acknowledgement of the peoples' great limitations in the presence of the all powerful God. Through it men humbly recognize that they are creatures and that however much they celebrated life, they depended entirely on their Creator. The Agikuyu were in a continuous presence of God and
Kenyatta affirms that their daily lives, both as individuals and as groups are influenced at all points by belief in the Supernatural." Worship among them mainly establish the "ontological balance"' between God and men. Hence avoiding the risk of experiencing sufferings and misfortunes that may result from such an upset.
In the Old Testament, Worship has its core in the Salvific event which the
Jewish people experienced in the Exodus. At that unique event , God's people were liberated from the Egyptians slavery of idolatry to the new faith founded in the Love of Yahweh to whom they were now to render true and proper worship.39 They were to do this by listening to his covenant which meant observing Yahweh's commandments
(Ex. 19:5). By listening to His voice, Yahweh would be their God and they his people.
With Amos and Jeremiah, the idea that God was not interested in sacrifices but a cult of love which had to be expressed in listening to his voice and keeping his covenant arises. The true spiritual sacrifice and true worship was to follow the will of God,
37 lomo Kenyatta, Op. Cit., p.231.
38 John S. Mbiti, African Religions and Philosophy, (Nairobi: Heinemann, 1969) p.59
39 New Catholic Encyclopedia, s.v., "Worship".
28 show gratitude to Him, withdraw from wickedness and injustice and to lead a virtuous
life (Ecc1.35 : 1-5) °
With the New Testament, Jesus Christ himself teaches the right kind of
worship God wants; " Go learn the meaning of the words: What I want is mercy, not sacrifice." (Matt.9:13, 12:6-8) Jesus teaches that God prefers the inward quality of genuine compassion instead of the exact performance of the law's external demands.
As long as their hearts are not touched and moved to the physical and spiritual needs of the others, their sacrifices and offerings cannot please God. According to Jesus charity prevailed. (Matt 25:31ff)
In the Gospel of John we read:
"Our fathers worshipped on this mountain while you say that Jerusalem is the place where one ought to worship" Jesus said: believe me woman, the hour is coming indeed it is already here when you will worship the Father neither on this mountain nor in Jerusalem... When true worshippers will worship the Father in the Spirit and Truth.(Jn.4:2-24)
This biblical text brings in our midst the new kind worship whereby God is worshipped in Spirit and truth. A worship that is not restricted to any place.'
With the coming of Christ, a new type of worship has been inaugurated; A true worship that reaches the depth our hearts. Since it is the only worship that meets the conditions which have been revealed by God through Christ, what was then required of God's people of the Old Testament is now more accurate to the believers in Jesus
Christ in whom everything has been fulfilled. Persons are brought into relationship with God through him, and are made participants in Christ's worship of the Father because they share in his life.
40 F. W. Beare, The Gospel According to Matthew, (San Franscisco: Harper & Row, 1981)p.227-288 41 Peter F. Ellis, The Genius of John, (Collegeville, Liturgical press, 1984) p.71
29 Among Catholics, worship is the summit and the fount of the life of the
Church. The entire range of the Church's activities, from evangelization and catechises to social concern is directed towards worship. In the tradition of the
Church liturgy from the earliest has been sacramental, communal and always associated with the proclamation of God's Word.42
It is Sacramental in the sense that it is a liturgy that mediates to the worshipping community the saving power of Christ's redeeming work effected in his passion death and resurrection. The baptised Christian is inserted into the passover of
Christ.'
Worship is communal in the sense that its celebrants are the gathered people of
God. These together with the clergy celebrate the great event of Salvation. Christian worship is possible because of this fellowship in the Christian community and this gift of fellowship calls forth a response. Worship becomes a manifestation and intensification of the community's shared life in Christ."
The Second Vatican Council reform declared sacramentality, communal celebration and proclamation of God's word as the core of its teaching and understanding of liturgy.' In them the Church derives its power and nourishment.
Through them the Church celebrations makes the Christian people able to appropriate the saving mystery of Jesus Christ; The Paschal Mystery."
42 Ascar J Chupungco, Liturgies of the Future, (New York: Paulist Press. 1989) p. 14
43 Vatican II, Sacrosactum Concilium, N07.
44 Mary Margaret Kelleher, "Worship" in the New Dictionary of Theology, (Wilmington: Michael Glazier, 1985) p. 1106.
45 1.D. Crichton, Roman Catholic Worship in A New Dictionary of Liturgy & Worship, (London: SCM Press, 1986) p.470.
46 Vatican II, Sacrosactum Concilium, No. 10.
30 4. A KIKUYU CHRISTIAN WORSHIPPER: WHAT HELP?
4.1 Introduction
As it was the conviction of the early Church that the life of the Church must be centred around worship, so also many Christians in modem Africa have got the same consciousness . It is on this ground that many discussions related to liturgy from the late 1960s, 1970s and 1980s up until today, have been dominated by the theme of adaptation and recently inculturation. This topic has so much bothered the Church in the last twenty five years after the Second Vatican Council that Pope John Paul II includes this same topic in his apostolic letters as one of the subjects of his major concern in his apostolate.'
A. Shorter writing on this subject, observed that there is one school of thought which maintains that any adaptation we make now will be absolutely discarded before it has been introduced. The reason he gives is that the rapidity of the present social change in Africa and that of adaptation will always result in "archaism".' This would suggest letting all go how it is today. The rapidity of the social change is a fact but should this hinder us from looking for the best means of enriching our worship?
It would be unrealistic to deny the many liturgical changes which have already and are still taking place since Vatican II, but this isn't without considerable resistance.
47 John Paul II. Apostolic Letter on the Sacred Liturgy, in Catholic Position Papers. (East Africa Edition, Mzima Books, September 1989).
48 Aylward Shorter, African Culture and the Christian Church, (London: Geoffrey Chapman, 1973), p.72
31 The Christian worship among the Agikuyu needs a thought. The dialogue that has been going on, requires support from all the Church elite. They have the task of enlightening the Local Church if we are to have a sound appreciation of our cultural values. Specialists in liturgy should guide the Church members to discover what according to the Vatican Council II are "unchangeable" elements divinely instituted and those that are subject to "change."49
A. Shorter raises two relevant questions to this dialogue: He asks " Can
Christianity admit pluralism without ceasing to be universal and are unity and diversity compatible?' He address the question himself and gives the following challenging answer:
The answer to this question depends on how sophisticated an understanding of Christianity one has. If one believes in an "exclusive holier than thou" Church Community which has monopoly of truth and salvation dispensing these to all who would summit to her jurisdiction, then the answer to our question is obviously "No." If on the other hand, one believes in the cosmic Christ, loving, saving and guiding man and women of good will even though they are ignorant of this name and mission, the answer could be "Yes"."
He gives a practical suggestion basing it on the assumption that human societies and cultures share the same fundamental notions about truth and reason and that they are all pre- occupied with certain fundamental themes of life. He says that
Christians must even believe that Christ, who, as God-Man, is the summit of humanity lives at the heart of all this human experiences. The church, he says, has to proclaim Christ and his Gospel but before doing so, She must listen obediently in the
Scripture and hear the voice of the same Christ in human social-cultural situation.'
49 Vat. 11 Sacrosactum Concilium, No. 21 50 Aylward Shorter, African Christian Theology, (New York Orbis Books, 1977) p. 142 51 Ibid. p. 142 52 Ibid. p.I43
32 4.2 The Concept of God the Creator
In the study of the Agikuyu concept of God, its continuity into the Christian
era, and the question it raises for the Christian idea of revelation, S.K. Kibicho found
out that among the Agikuyu Community there was certainly a set of concepts of deity.
He discovered that those in the Community who became Christians carried forward
the basic traditional religious belief. It was this same one that they continued to use
with reference to God in Christianity. Hence many people, he found out, believed that
the God they worshipped in Christianity was the same God who had been known and
worshipped traditionally."
This is contrary to the observation of the missionary C. Cagnolo who in his
work on the Agikuyu thought that "the Agikuyu had their minds clouded with paganism and ignorance.'
Others like Mrs. E. Scott described the Agikuyu conception of God as that of a
"nebulous being called Ngai... who needs to be propitiated by sacrifice and his place is a bad place where it is cold and uncomfortable." C.W. Hobley, a colonial administrator wrote in 1922 that "the beliefs of the Agikuyu generally consisted of a rudimentary conception of a high god."'
This can have been a shared understanding of the community by some then, nevertheless many missionaries accepted the fact that the Agikuyu had a conception of a monotheistic deity. However they were apprehensive in accepting the Agikuyu Ngai as the same as the Christian God.
53 IN.'S.. Mugambi, African Heritage and Contemporary Christianity, (Nairobi: Longman, 1989) p.61 54 C. Cagnolo, The Akilmyu their Customs, Traditions and Folklore, (Nyeri: Mission Printing School, 1933) p.176
55 Kamuyu Wa Kang'ethe, African Response to Christianity, in Missiology, (New York: Orbis Books, Jan 1988) Vol. 16, No. I, p. 31.
33 The Agikuyu believed in One God, Ngai, the Creator and the Giver of all things." A God who is the Supreme Being existing beyond his creatures yet provided and sustained this creation. He is God Almighty with the power to give and withdraw life. The Agikuyu accorded God the highest authority and wisdom and believed that
He was not to be bothered with things in the community as long as everything went smoothly." This however did not mean that God was not concerned and interested in the affairs of man. He is. Though He is believed to be invisible, His will can be known by the ordinary members of the community for example the diviners and through certain natural phenomena.
It is because of this conception of God that the Agikuyu may not find the
Christian God alien. Nevertheless with the understanding I have the Agikuyu concept of God needs the greatest value of the Christian faith; "God is Love" (1 JN.4:8) God as a Trinity who enters human history for the love of man. God who chose to reveal himself first through the prophets and "in these last days ... spoken through His Son"
(Heb. 1:1-2) He willed that men should have access to the Father through his Son, the
Word made flesh in the Holy Spirit."
It is through this revelation that the transcendental and invisible God out of an overflow of Love talks to the human beings as friends and opts to move among them.
This is in order to invite and receive them into his own company. Through Jesus
Christ sent as "a man among men" God speaks in the Human words." It is through
56 /bid. p.32 57 Jomo Kenyatta, op cit. p. 233 58 Ibid. p. 238 59 Vatican II, Del Verbum, No.2 60 Mid. No, 4
34 Jesus Christ that God shares His Divinity with mankind. These Divine benefits entirely surpass the power of the human mind to understand.'
The Agikuyu conception of God couldn't have gone to such a depth of God.
This intimacy with God was inconceivable as the two realms reality (the human and the Divine) had to be kept distinct. The harmony with their Creator and creation seem to be the furtherest concept they could achieve.
4.3 Prayer
The primacy of prayer as an expression of the person's religiosity cannot be over-emphasized in the life style of the Agikuyu, where many moments are given to the activity of prayer. An important point to note from the beginning is that (as was found in the research) prayer was mainly public and a privilege of a few who prayed on behalf of the Community.' Those concerned with prayer formulated their prayer reflecting on their life situations.
The prayers are addressed directly to the Supreme Being Ngai. He is the apex of the worship and is approached first and foremost as Creator and Provider.
Analogically He is the Father and even though in the prayer the use of the term is not explicit it is implied. The Agikuyu understand that their life begins from God continues in God and ends with Him. As the Creator of all things people acknowledge
Him to be the only one who provides and cares for his Creation: As the Creator He is the fountain of life. As the Creator, God is asked through innumerable prayers to give offspring, wealth and health. God is called upon as the protector who looks after the
Agikuyu blessed land.
61 Ibid. No. 6
62 EN. Wachege, Op. cit. p.55
35 Appeals are made for peace. Peace is paramount and every Mugikuyu wanted to go through life peacefully. Let us look into the prayer for peace.
Peace be with you.'
Leader: Say Ye, the elders may have wisdom and be with one voice. Group: Thai Thathaiya Ngai Thai (Praise Ye God Peace be with us) Leader: Say Ye, that the Country may have tranquillity and the people may continue to increase. Group: Praise Ye Ngai Peace be with us Leader: Say Ye that the people and the flock may increase and that we may prosper and be free from illness Group: Praise Ye Ngai Peace be with us.
Peace meant tranquillity and fortune, a state of being free from illness and having plenty to eat. Peace included abundance of rain and ability to do one's work without trouble. It meant protection from disasters and living in harmony with the living and the departed. God the Creator is the only one who has power to provide or deny this peace.
The Ngai of the Agikuyu is worthy of praise and thanks. After the provision of all the good things; children, fertile land, rain, food, flock etc, prayer of thanksgiving and praise is due to God. These prayers are accompanied in most cases with such celebrations as dancing and heavy feasting.
Common are also blessings which are given in name of the God. Though the blessings are usually given by elders and the father of the family, best wishes are acceptable from any member of the Community. Blessings express the proximity of
God with His people. Such expressions like; May God go with you, May God walk with you, May you pass the night with God or God be your guard, are common. The
36 presence of God with the people is the greatest blessing that they can think or hope for. To have God as a companion is to have all. The Myth of their creation manifests this. The father of the community, Gikuyu, and his family enjoyed peace and prosperity because Mugai (God) was always with them.
It is with this rich background that the Mugikuyu encounters Christianity. He is well furnished in his relationship with God. It is not even strange when he realizes that prayer forms also the core of Christian worship. He does however need guidance to persist in prayer having had a background of occasional prayer, such as a prayer expressed when a real serious need arose. Private and personal prayer needs to be developed without neglecting communal prayer; prayer for the good of the society, that he may understand better.
Christians pray during their daily service for spiritual growth and for the increase of faith. Prayer at fixed times of the day and with a fixed formulae may have to be taught and encouraged to a Mugikuyu who is a Christian. Prayer in Christian
Spirituality, that observes the unity of the Trinity; the Father, Son and the Holy Spirit, require a deep formation. Though intercessory prayers of Jesus Christ as Mediator and Saviour may be somehow understood by a Mugikuyu Christian, he may have to grow in the understanding of the importance of this Intermediary for a mentality of a direct approach to God.
In order to grow in intimacy with God as a community of believers, without which one can fail to understand the value of Christian life, Christians from different backgrounds need to be attentive and patient with one another. Christians need to accept that in the Spirit of Jesus, their master, who enlightens and enriches all with
63 lomo Kenyatta, Op. Cit. p.239\
37 wisdom works in all men and women who though unconscious are open to the grace
of God. Christians have to appreciate that Christ can respond to all who turn to him
with expectations. They are not however to loose site of the need to proclaim this
Word; who is "the true light that enlightens all men." (Jn 1:9)
4.4 Sacrifice
The custom of offering something to a deity is widespread and doubtlessly
stems from an instinct deeply rooted in the human nature. Sacrifice is essentially a
consecration of an offered gift. Through some sort of transformation or destruction,
the gift is totally withdrawn from the profane use and assimilated to the holy.'
Sacrifice usually stands at the centre of a dynamic process in which the Divine
and the human come into contact. The sacrifice may be performed as a gift or as a
homage to the deity or as an expiation. In both cases communion with God is
enhanced and the life is believed, in most cases, to be transmitted from the deity and
conferred upon the worshippers."
Among the Agikuyu, the Creator God is approached through a sacrifice when
matters are very serious. Sacrificing being the most solemn way of dialogue, care is
taken at every step to ensure efficient communication and response. The victim of the
sacrifice is to be of the best quality. The participants in the sacrifice are to be with out
any known human defects. The sacred place is to be approached with reverence and
wherever cleansing is needed it is to be thoroughly done. The act of sacrificing (as
given in the research) is diligently carried out with every gesture solemnly executed.
When the ceremony is over the elders leave for their homes without looking back.
64 The New Catholic Encyclopedia, s.v., Worship.
65 Roberti. Daly, Sacrifice in The New Dictionary of Theology, (New York: Michael Glazier, 1989) p.923
II 38 God normally responded immediately. Such a sacrifice is performed to propitiate an
offended Deity, the victim being an expiation for the offense done. It could be
performed also as a thanksgiving. In the sacrifice the communion with God is effected
through the eating of the victim.
The Christians, the Catholic for instance have the Mass as the Sacrifice. The
Council of Trent defined it as the true sacrifice instituted by Christ.
There can be no doubt that the Mass is a sacrifice. At the last supper the Lord
clearly related his action to the sacrificial blood of the Paschal Lamb and filled with
reality the Prophetic Sacrificial Passover Meal."
The Mass is at the very heart of Christianity for as Pope Pius XII said " the
mystery of the most Holy Eucharist is the culmination and centre of Christian
religion. It is the crowning act of the Sacred Liturgy."67
Christ Himself is the Victim of this sacrifice; "Christ as the Messiah was
sacrificed for us," (1Cor. 5:7) and thus became for those who believe in Him the
Paschal Lamb who takes away the sins of the World. (Jn.1:29) In the Mass Christ's
sacrifice is made truly present under the form of signs and symbols, for the purpose
that Christians may offer it with Him. While in the Mass Christ surrendered his
human nature to the Father, in the Mass men are given an opportunity of making this
surrender truly and personally their own. In the transformation of the material
elements, which become the body and blood of the Divine person, a person who
represents men in an unique way, Christ becomes the only victim truly capable of
pleasing God.
66 J.H. Miller, Mass in The New Catholic Encyclopedia. Op cit. p.414
67 /bid. p.415
39 II When confronted with two forms of sacrifices (The Mass and the Agikuyu sacrifice) little can be said about their parallelism. Of importance is what they share the only object of authentic worship, who is the Transcendental God. The Agikuyu
Sacrifice could, in terms of procedure and the Victim, serve as preparatory grounds for the Christian Sacrifice but with quite a number of drawbacks.
Apart from the great faith in the provision of God and the reverence in the approach of His Sacredness, a Kikuyu who is a Christian may require quite an enlightenment to conceive how the victim (Christ) was at the same time the Priest. He may not also completely understand the vicarious nature of the sacrifice of Mass whereby the Sacrifice of Christ is perpetually re-presented in the Eucharist. It would also be hard to perceive how he as a participant in the Sacrifice would participate with the victim (Jesus) for the Salvation the whole mankind. The Agikuyu sacrifice had only the selected elders who participated in the real celebration. Sacrifices were never regular and without a well defined perceivable purpose. With the Mass, which is celebrated sometimes daily or weekly, the above experience may affect attendance and quality of the celebration.
The Sacrifice of the Mass nevertheless stands superior foremost because of the
Victim of the Sacrifice whose nature is Divine.
Man has used gestures to communicate with God. They manifest reverence, their execution portraying the solemnity of the act of worship. The Agikuyu found it impossible to communicate to God without this use. The most solemn of the gestures was, the facing of Mount Kenya and was common in almost all celebrations concerning God. The act immediately signaled to the person or people concerned that they were in the presence of God the Creator. The gesture placed the people in the
40 right disposition; "a fearful respect, honour, glory reverence and adoration"68 This
gesture was accompanied by the raising and extension of the hands towards the
mountain.
In sacrifice the choice of the victim and the selection of the elders to carry out
the celebration denoted the sacredness of God. The sacrifice was not officiated by any
elder indiscriminately, as I found out, those who qualified were special dignified
elders of high integrity; they were to be morally sound.
In the Catholic liturgies we find many examples of ritual gestures. There is the
folding of the hands, raising and extension of the hands, the striking of the breast,
embracing etc.
We have to examine ourselves and our people and ask whether valuable
changes can be made to enhance worship. If gestures are to be true, if they are what
anchors us to our world and thus to God who created the world, musn't they be
meaningful to those who use them?
The language used in worship is another aspect that requires improvement.
There are moments when one feels that his faith is not adequately expressed in the
terms used. Alphonse Tirnit in an article on the Catholic liturgy in Africa wrote:
"The language used in worship is still foreign to the people. The language is
dull, uninspiring and almost without any emotional appear"'
Aaron A. Chisha in his article " Praise the Lord with Dancing" stated that:
"Many prayers have to be listened to in silence by the Congregation. They are
flat and boring and certainly not appealing. They do not appear as the great centre of worship for the Christian Community".7°
68 P.N. Wachege, op cit. p.56
41 Worship among the Agikuyu Christians is calling for structures and
terminologies that can enable the faithful to encounter their God in a more intimate
way. They need terms that can touch them emotionally; those that reveal the mystery
of their relationship with God. Terminologies that can enhance expression of what is in their hearts to the loving and caring Father. This implies that what is needed goes beyond mere translations.
CONCLUSION
It is without doubt that the Agikuyu approach of God (either in prayer or in sacrifice) when things seem worse is not proper. When in crisis and threatened in all aspects of life, either in the community or in the family, visible acts of worship are evident. This needs to be christianized. The belief that God is not to be bothered unnecessarily needs quite a bit of reflection for change. The community members can also easily get tired in routine practices of worship.
My research in the Agikuyu way of worship is far from being exhausted, I would encourage many more to venture into this fascinating field.
69 Alphonse Timir. Catholic Liturgy in Africa. in AFER 1984, Vol.25, No. 5 p.305
70 Aaron A Chisha, "Praise the Lord with Dancing" in AFER 1983. Vol. 25 No.1 p.30
42 BIBLIOGRAPHY
Bahemulcas, Mbula J., Our Religious Heritage, Hongkong: Thomas Nelson, 1983
Begre, F.W., The Gospel According to Mathew, Sanfrancisco: Harper and Ron, 1981
BRANDON, S.G.F., A Dictionary of Comparative Religion, New York: Scribner's sons, 1970
Cagnolo, C., The Agilcuyu their customs. Traditions and Folklore, Nyeri: Mission Printing School, 1933
Cavicchi, Edmondo., Problems of change in Kikuyu Tribal Society, Bologna: Erni, 1977
Chisha, Aaron A., Praise the Lord with Dancing, in Afer 1983, Vol 25, No. 1
Chuptuigo, Anscar 1, Liturgy of the Future New York: Paulist Press, 1989
Crichton, J.D., Roman Catholic Worship in a New Dictionary of Liturgy of Worship, London: SCM PRESS, 1986
Bullies, Avery, The Dimensions of the Church, New York: Newman Press, 1967
Ellis, Peter F., The Genius Collegeville: The liturgical Press, 1984
Flannery, A, ed. Vatican Council IL The Conciliar and Post Conciliar Documents, New York: Costello Pub. Company, 1975
John Paul II, The Church in Africa, Nairobi: Paulist Publications, 1995
Vagaggin, Cyprian, Theological Dimension of the Liturgy, Collegeville: Liturgical Press, 1976
43 Kelleher, Margaret M., Worship in the New Dictionary of Theology, Wthningtom: Michael Glazier, 1985.
Kenya Jomo, Facing Mount Kenya, Nairobi: Heinemann, 1939
Mbiti, John S., African Religion and Philosophy, Naiorobi: Heinemann, 1969.
Mbiti, John S, Introduction to African Religion, Nairobi: Heitunatm, 1975
Mupmbi, J.N.K, African Heritage and Contemporary Christianity, Nairobi: Longman, 1989
Ralph, Covell it, Missiology An International Review, Scottdare: Eunenean Society of Ivfissiology, January 1988, Vol XVI, No. 1.
Ronan, Y.L., Worship in The New Catholic Encyclopedia,
Shorter, Aylward, African Christian Theology, London: Geofrey Chapman, 1975
Shorter, Aylward, African Culture and the Christian Church, London: Geoffrey Chapman, 1973
Timir, Alponse, Catholic Liturgy in Africa, In Afer, 1984, Vol 25, No.5
Ulli, Beier The Origin of Life and Death, Nairobi: Heinemann, 1966
Warthege, P.N., Jesus Guist Our Mulhatnaki (Ideal Elder), Nairobi: Phoenix Publishers, 1992
Wanjilcu, Mukabi Kabira and Karega wa Mutat* Gilcuyu Oral Literature, Nairobi: Heitunsum, 1988
44 GLOSARY
NAME OF INFORMANT DATE OF BIRTH DATE OF INTERVIEW
James Munyi Nderi Before 1914 17th of June 1996
John K. Njogu 1906 19th of June 1996
Elizabeth W. Karugi 1914 19th of June 1996
Jeremiah Njugunah 1911 26th of June 1996
Ngiro Wa Munyi Before 1914 27th of June 1996
Jonathan Kwema 1924 3rd of July 1996
Musa Gateete 1910 3rd of July 1996
Wambu Wa Nyamu Before 1914 4th of July 1996
Wene Wa Wambu After 1914 4th of July 1996
Joseph Kimisa Before 1914 5th of July 1996
Cecilia Wangechi After 1914 5th of July 1996
Ephantus Bii Before 1914 8th of July 1996
Samuel Mwangi Before 1914 8th of July 1996
Paul Mbatia Before 1914 8th of July 1996
Peter Njuru Before 1914 8th of July 1996
Eliud Kuria Before 1914 8th of July 1996
Githure Wa Muthunjo 1906 9th of July 1996
Muchendu Wa Kamau 1919 9th of July 1996
Githure Wa Duruci Before 1914 9th of July 1996
Royce Muthoni Munori 1910 17th of July 1996
Matathi Nyambuya 1922 18th of July 1996
Sekurtdu Kimani 1912 18th of July 1996
Simon Mbaruku Kanyagia 1919 20th of July 1996
45