INITIATION IN AFRICAN TRADITIONAL RELIGION A systematic symbolic analysis With special reference to aspects of Igbo religion in Nigeria Inaugural – Dissertation Zur Erlangung des Doktorrades der Katholisch-Theologischen Fakultät der Bayerischen Julius-Maximilians Universität WÜRZBURG Vorgelegt von Onwumere A. IKWUAGWU Referent: Professor Dr. Otmar Meuffels To my late parents: Mr. and Mrs. Abel and Erimma Cecilia Nwagbuo Ikwuagwu; Most Rev. Dr. Nnachi Michael Okoro, Catholic Bishop of Abakaliki Diocese, Sister Nkechinyere C. Duru, my brothers, sisters, friends, benefactors and benefactresses. 1 Acknowledgements I wish to use this opportunity to thank various individuals who have been formally or informally engaged in my life, especially, those who contributed to bring this research work to fruition. I express my profound gratitude to the people of Abakaliki Diocese (Nigeria), especially, my local ordinary, Most Rev. Dr. Nnachi Michael Okoro, who granted me the opportunity to conduct this research work in the University of Würzburg and for his prayers and moral support, even when the time was going tough. My heart-felt thanks to my teacher and mentor, Prof. Dr. Otmar Meuffels, who painstakingly moderated the research work, and Prof. Dr. Winfried Haunerland, the co-moderator, who provided some useful materials and constructive suggestions to improve the work. Rev. Dr. Ohajuobodo I. Oko, Rev. Fr. Chibuike Uke, Frau Dr. Ingeborg M. Grau and Rev. Dr. Okweze J. Odey shelved much of their activities to proof-read the manuscripts, purging it of many errors. I thank them very sincerely for their friendly dispositions. Professors Dr. Dr. Gerhard Droesser, Dr. Theodor Seidl, Dr. Franz Dünzel, Dr. Dr. Karl- Heinz Müller were not only generous in their advice and knowledge, but also brought me into closer contact with theological study and scientific research in the University of Würzburg. I thank them, the entire staff and students of Bayerische Julius-Maximilian University Würzburg, and the Academic Senate for approving this research work as a doctoral thesis. My appreciation also goes to the staff of the libraries of St. Thomas Aquinas’ University, Angelicum, Rome and University of Munich, Germany for making their books available to me, and to my friends and students of University of Vienna, Austria for the time we shared together. For sponsoring my studies and partly financing the publication of this work, I thank the Diocese of Würzburg and the parishioners of St. Laurentius Parish for the time I did a pastoral work with them. Dr. Heinz Geist and Frau Alexandra Bonkosch remain wonderful friends. They helped to provide a good accommodation for this research work. I remain very grateful to them. My special gratitude goes to the members of my family, Mr. and Mrs. Veronica Michael Onwugbufor Nwagbuo for their support, and especially, Sr. Nkechinyere C. Duru who stood by me with her prayers and moral support all these years of my study in Germany. Rev. Fr. Donal O’Sullivan contributed much to provide material assistance for the publication of this work. Also I enjoyed the co-operation of the families of Mrs. Cordelia Duru, Mrs. Joy Stella Donatus Chinedo, Frau Britt Müller-Voigtländer, Gabriele, Veronika and Wolfgang Hain. Others are Frau Silvia Schulz, Johann Schön, Frau Herta and Johann Menig, Anita and Franz Gut, Frau Else Sauter, Monika and Franz Schellhorn, Frau Clara Otto Kling, Brigitte and Kurt Hubner, Pfarrer Werner Wolf, and the Parishioners of St. Ulrich Arnarch, St. Martin Eintürnenberg and Ziegelbach. To them I owe special thanks. I thank my colleagues and friends Rev. Drs. Okechukwu Hilary Ochulor, Ibeawuchi Nicholas Mbogu, CMF, Chukwuemeka Damian Anuka, Christopher Okoro, Msgr. Anene Patrick Mary Mmuo, Rev. Frs. Chukwudi G. Okafor, Chidi J. Obasi, Chukwudi D. Onuigbo and Innocent Ezeani for their friendliness and encouragement. I extend similar gratitude to Madam Rebecca Orakposim, Mrs. Nnenna S. Nwosu (Nee Chukwu), Mrs. Nnenna Maureen Ogbonna (Nee Oti), Med. Dr. Nwakaku Queendalene Belonwu, Chioma Ozorgwu, Adaobi Angela Okonkwo, sisters Omasirichi C. Nwabuogu, Chibuzo T. Ohadugha and Modesola B. Monehin, Mrs. Foluke and Med. Dr. Remi Adelasoye, Major Mrs Grace Okoro, all my school teachers, and others whose names could not appear here, I ask the Good Lord to bless and reward you abundantly. Onwumere A. IKWUAGWU. 2 Contents Dedication 1 Acknowledgment 2 Abbreviations 8 General Introductions 10 1 AFRICAN TRADITIONAL RELIGION 14 1.1 Nature, Fundamentals and Principles 14 1.1.1 The Origin of African Traditional Religion 16 1.1.2 Features of African Traditional Religion 18 1.1.3 Various Elements 19 1.1.4 The Place of Cult 20 1.1.5 Private worship 21 1.1.6 Public Worship 21 1.2 Documentation of African Traditional Religion 22 1.2.1 The Knowledge of God in African Traditional Religion 22 1.2.2 The Essence and Existence of God in African Traditional Religion 23 1.2.3 Lesser Spirits 34 1.2.4 “Ndi Ichie” (Ancestors) 36 2 SYMBOL IN RELIGION 41 2.1 Introduction 41 2.1.1 Definition of Symbol 41 2.1.2 The Evolution of the Word “Symbol” 41 2.1.3 Origin of Symbolism 44 2.1.4 Symbol in the Modern Period 45 2.1.5 Sources of Symbol 46 2.2 Difference between Sign and Symbol 46 2.2.1 Natural Sign 47 2.2.2 Conventional / Artificial Sign As Symbols 47 2.2.3 Major Difference between Sign and Symbol 48 2.2.4 Symbolism and Phenomenology 50 2.2.5 Symbol and Reality 50 2.2.6 Communicative Function of Symbol 51 2.2.7 Symbol and Identity 52 2.3 Christian Religious Symbol 53 2.3.1 Jesus Christ and the Use of Symbols 53 2.3.2 Jesus Eating With Tax Collectors and Sinners 54 2.3.3 The Call of the Twelve Apostles 55 2.3.4 The Healing of the Cripple and the Forgiveness of Sin 55 2.4 Symbol in the African Society 57 2.4.1 Symbol in African Traditional Religion 57 3 INITIATION IN AFRICAN TRADITIONAL RELIGION 61 3 3.1 Definition of Term 61 3.1.1 Types of Initiation 63 3.1.2 The Phenomenology of Initiation 65 3.1.3 Initiation in Ancient Nubia/Egypt 66 3.2 The “Isis-Osiris” Mythical Foundation of African Initiation 70 3.2.1 Death-Resurrection: Central Part of African Initiation Rites 70 3.2.2 Birth rite 72 3.2.3 Marriage Rite 73 3.2.4 Death and Funeral Rite 78 3.3 Initiation as Symbolic Value 81 3.3.1 Initiation/Puberty Rite in Edda 81 3.3.2 The Egbela Cult 81 3.3.3 Process of Initiation 83 3.3.4 “Ipu Ogo” and the Christian 86 3.4 Circumcision 87 3.4.1 What is Circumcision? 87 3.4.2 Origin of Circumcision 88 3.4.3 Circumcision in the Scripture 89 3.4.4 Reasons for Circumcision 91 3.5 Ritual Circumcision in Ezza, Abakaliki 92 3.5.1 Origin 92 3.5.2 The Procedure of Circumcision 93 3.5.3 Third Stage 97 3.5.4 Religious Symbolism 97 3.5.5 Socio-Sexual Significance 98 3.5.6 Political and Economic Significance 99 3.6 “Igu Aha” (The Giving of Name/Naming Ceremony) 99 3.6.1 The Secret Character of Initiation 101 3.6.2 Effects of Initiation in African Traditional Religion 101 3.7 Evaluation of Initiation in African Traditional Religion 102 3.7.1 Demerits 103 3.7.2 Merits 105 4 INITIATION IN THE CHRISTIAN CONTEXT 108 4.1 Jesus Instituted the Christian Initiation 108 4.1.1 Table Companionship 110 4.1.2 Μυστήριον: Cultic Practice 114 4.1.3 Μυστήριον in the Scripture 116 4.1.4 Μυστήριον in the Early Church 117 4.2 The Word “Sacrament” 119 4.2.1 Sacrament in the ‘Pagan’ Religion 119 4.2.2 Tertullian (2nd Century AD) 119 4.2.3 Cyprian (200/210-258 AD): 120 4.2.4 St. Ambrose (339-397 AD) 120 4.2.5 St. Augustine (354-430 AD) 120 4.2.6 Ecclesial Integration in Augustine 121 4.2.7 Thomas Aquinas (1225-1274 AD) 122 4.2.8 Sacrament in the Reformation and Church’s Reaction 124 4 4.2.9 The Council of Trent (13th Dec. 1545 – 4th Dec. 1563) 125 4.3 Christ/Church as Sacrament 126 4.3.1 Odo Casel (1886-1948) 126 4.3.2 Edward Schillebeeckx (1914) 128 4.3.3 Karl Rahner (1904-1984) 129 4.3.4 The Vatican Council II (11th Oct. 1962- 8th Dec. 1965) 130 4.3.5 The ‘Seven Sacraments’ of the Church 132 4.4 The Christian Sacraments of Initiation 135 4.4.1 The Catechumen ate 135 4.4.2 Baptism 136 4.4.3 Confirmation 143 4.4.4 The Eucharist as Third Stage of Christian Initiation 149 4.5 Christian Initiation and Natural Sacraments 160 4.5.1 Theological Foundation of Natural Sacraments 160 4.5.2 Christian Sacraments and African Myths/Rites 165 4.5.3 The place of Analogy 165 4.5.4 Form Dimension (Anthropological Base of Sacramental Theology) 166 4.5.5 Mystery Cult (Ειδοσ) 167 4.5.6 Summary 168 5 THE CHURCH ON NON-CHRISTIAN RELIGIONS 170 5.1 Scriptural Evidence of God’s Revelation in non-Christian Religions 170 5.1.1 God the Creator as Father of All Nations in the Old Testament 170 5.1.2 The Word of God 170 5.1.3 The Wisdom / Sophia of God 171 5.1.4 The Universal Presence of Ruach Yahweh in the Universe 171 5.1.5 New Testament Evidence 173 5.2 Theological Foundation 173 5.2.1 The Doctrine of the ‘Logos’ in the Patristic Period 173 5.2.2 The Centrality of the Christ Event 175 5.2.3 Vatican II on non-Christian Religions 177 5.2.4 African Traditional Religion 179 5.3 ‘Superiority Complex’ in Religion 182 5.3.1 Christianity and Western Culture 184 5.3.2 Western Culture and Christianity 185 5.3.3 The Church on Missionary Activity 186 5.4 Principles of Church’s Missionary Activity 189 5.4.1 Inculturation 189 5.4.2 Attitudes to Effective Inculturation 191 5.4.3 Incarnation 191 5.4.4 Pneumatic Element 196 5.4.5 Trinitarian and Christic Dimensions 197 5.5 Problems of Incarnation of Christianity in African Culture 200 5.5.1 Ethnocentricism and Pusillanimity 200 5.5.2 Western-Oriented Nature of Church Doctrines