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God, with an increasingly growing number in the latter group. Social need, civic rules and common goods were provided for all without reference to the national faith. The ruler's daily occupation was disconnected from his inner spiritual conviction. He ruled by law and less and less through presenting himself as a model of personal relationship to Christ. This public spiritual disconnection from the spiritual world favoured the Pietist's virulent critique of temporal power. Subsequently, Basel missionaries distanced themselves seriously from their home governing structure. The Enlightenment positively championed the freedom of religion and beliefs. Nobody could decide another's belief. People were educated to choose freely what to believe and which church to go to. The intellectual development of the Enlightenment thus damaged some basic foundations ofthe Christian faith. People were so exposed to this movement that the church leaders' deep opposition to it could not stop its impact. 380 The individual was free in his faith with the support of Christian philosophers. Enlightenment ideas flourished in the universities but not within the members of the governments of various European Countries. Even though people believed in it, rulers continued to hold the view that they should decide over the state religious identity even though they were not immune from Enlightenment influence. Politicians as well as the constitution denied scholars the right to be religiously free. From the thinkers, the Enlightenment principle would eventually reach the decision- makers through Revolution. 380 "How can God reign sovereignly if people understand themselves to be free? Is God still active in a world in which it is believed that people take the initiative to create whatever they need? Can God still be the God of providence and of grace? Can he establish and institute the Church which addresses the human world with divine authority? The unshaken massive and collective certitude of the Middle Age has indeed vanished entirely. The Christian faith is severely questioned, contemptuously repudiated, or studiously ignored. Revelation, which used to be the matrix and fountainhead of human existence, now has to prove its claim to truth and validity. A new theological discipline began to emerge: Christian apologetics" Bosch, David, Transforming Mission, p. 268. 248
During the age of Revolution (before and after 1789), the real power of kings and nobles was destroyed. The religious basis of the political unit was eliminated. Power had no connection with the spiritual realm and became purely secular. The revolutionaries believed that all human beings were born free and equal. The notion of high position based on blood under God's blessing was turned down. Access to leadership ceased to be from father to son. Leaders were to be selected according to rational principles of the Enlightenment and the religious freedom of individuals guaranteed by Protestant leaders. The ordinary people saw themselves as being, in some measure, related directly to God and no longer through the king, nobility or the Church. They shared some powers which, in past days, were in the hands of a few leading people. "It took the French Revolution, in the end, to set up a system of laws and structures which began to curtail the exercise of power by the mighty, and to give the powerless a share of power. The sharing of power was described by the founding fathers of the Basel Mission in 1815 as the basis of a benevolent civilisation".381 Religion fell into the hands of individuals. The Pietistic movement developed fast in such an environment where the individual was the ultimate power in religion, knowledge, attitudes and social matters. The real life was lived at the periphery of the society. Spiritual and temporal rulers had little influence on people's choices. "Very hesitantly, the Basel Mission has learnt in the name of Christ to take the weak and the poor under its protection against the strong and the ruthless".382 God, Jesus, the Holy Spirit and the Bible became the nonn by which every action was justified, every inquiry 381 RI] osse, acques, "A movement m. the mak'''' mg ,m Baumann, Franz, (ed) No Bird Flies With just One Wing, p. 41. 382RI] osse ,acques, "A movement . m the mak'''' mg , m Baumann, Franz, (ed) No Bird Flies With just One Wing, p. 36. 249
Page 2 and 3:
Table of Contents Dedication 3 Decl
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Declaration I hereby declare that t
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The next persons are the board of t
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Parallel to these scholars in the w
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Glossary A- Grassfields words and G
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B- Akan words and expressions used
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Okyenhene ruler ofAkyem Omanhene sa
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African sacral rule and the Christi
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the presence of a sacral ruler who
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empirical evidence to confirm the V
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or "Ohene,,7 in Akan - a king- but
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claim full membership in the Christ
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ecome an institution for the edific
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leadership vary from one society to
Page 35 and 36:
3- Sacral rule as a mission field T
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points to the acceptance of sacral
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understood Christ' relationship to
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traditional leaders of the Bobo in
Page 43 and 44:
eflection on the African re-appropr
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ulers make use of Christ and Christ
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accord him the religious attention
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missionary? Agyeman Badu and K.A. B
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on agreements and disagreements bet
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A- Presentation of Grassfields Gras
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same customs and therefore belonged
Page 62 and 63:
with him. He set up a place for wor
Page 64 and 65:
followers. 7o In his struggle for l
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share them with the one who overcam
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Fondoms (Kingdoms) never stopped ex
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In fact, they were ritual perfOJine
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From what had been said on history
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They are the nine or the seven with
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launching of a war, organisation of
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the growth of the lineage. The futu
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After these family ceremonies durin
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Cameroon, there are no slaves in th
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1- Matrilineal descent On the Grass
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prince to the status of Fo. That wi
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greatest support to the fondom with
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agrarIan Bantu local population. Th
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ad ones. lust as there are medicina
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it is concluded that God is pleased
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skull. He or she has the last \\lor
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Mount Mbet Nso' are common places o
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doors. The following information ab
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a leader or not. Those signs are ke
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the names like: FaSii (ruler who co
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offered by the head of family to th
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Bretuo, Ekona and Oyoko. 163 Intra-
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called "Odehye (the one who knows t
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the conquest ofa piece of land. 130
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method ofruling over non-Akan group
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ejected it by organising themselves
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debated with Ofori Kuma and his war
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Spiritual functions were overshadow
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centralise all the government of hi
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will to entrust someone from his cl
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D- Slaves in the Akan sacral rule P
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Panim. This was the start of a poli
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indicating authority through posses
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women. Although they compete strong
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while putting their sword on his ch
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and should never be contradicted; i
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shrines or sanctuaries for spiritua
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I pray you for strength)". Rattray
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of dependence on their fore parents
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political, the shrine's social acti
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satisfies partly religious and poli
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__worIdview. Like a mountain peak,
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2- The representative offree men ad
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language to use for evangelisation
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own rights. Power is invested in th
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elders, Stools, ancestors, spirits,
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displays at the palace. There are c
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God to clarify the matter. Elements
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social organisation, which is just
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imagination, the reality of the spi
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Israel,,283 and he commissioned his
Page 197 and 198: African spiritual worldview express
Page 200: ancestor worship, even if these act
Page 203 and 204: alien to the African spiritual worl
Page 205 and 206: God through the sovereign presence
Page 207 and 208: ehalf, and the blessing from God fo
Page 209: their business and not the ruler's.
Page 215 and 216: ightly said among all men according
Page 217 and 218: The third section looks at the sust
Page 220 and 221: to review the spiritual foundation
Page 222 and 223: elevate the African race by working
Page 226 and 227: Christianity was distorted to becom
Page 228 and 229: which often became tense. In German
Page 232 and 233: August Hennann Francke,349 known as
Page 234 and 235: Danish Missionary Society and the D
Page 236: Every member of the fellowship in H
Page 240 and 241: parliament member, proposed the cre
Page 242 and 243: This idea of the Christian village
Page 245 and 246: 373 .. 1 b 1" 1 d the people, anima
Page 247: in the heart of many missionaries a
Page 251 and 252: "They all failed except in Switzerl
Page 253 and 254: agreement. 386 Members of the pro-s
Page 255 and 256: salvation almost exclusively to God
Page 257 and 258: and practical view articulated in B
Page 260: Even though missionaries had to suf
Page 263 and 264: principles of an individual experie
Page 265 and 266: ights to promulgate them. 408 Blumh
Page 267 and 268: (praying is working).,,413 But his
Page 269 and 270: mission schools must serve as forer
Page 271 and 272: The temporal power ofthe missionary
Page 273 and 274: · 420 h P' .. B I activity above t
Page 275 and 276: Gospel. They felt a filial responsi
Page 278: with Alexander Fuller in Femand Do
Page 281 and 282: entire leadership of the mission wa
Page 284 and 285: y the Basel Mission on the day the
Page 288 and 289: Douala language. Dibundu was so bus
Page 291 and 292: When the Germans set foot in Camero
Page 293: Picture 2. Sitting from right are F
Page 296: "Des leur installation il jut permi
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Controversial reports about the sup
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territory. They came without guns,
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ecoming Christians themselves and t
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life and customs. A lot of photos i
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chretiens de la famille royale n 'a
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activities of the traders and farme
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February 1913. In March of the same
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and Magamba. When this missionary "
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"Un des problemes qui se posail ano
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y a temporary restoration of the an
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needed to find some other means tha
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catechists and evangelists was hars
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Grassfields history. In the Grassfi
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eplace Dieterle at the mission stat
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Chapter six: Introduction ofBasel M
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established a project for the impro
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Akuapem. By so doing, the tradition
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"How can you expect so much from us
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However, the Hall, Miller, Rocheste
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"Since the creation, most Africans
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(paramountcy) ceased to be between
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students such as Amoako Atta I of A
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instead, he patronised it and suppo
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was not an item in the Basel Missio
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"By 1877, European colleagues (of A
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Giving part of the land for mission
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elocated himself to Abokobi, the Ch
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Asante ruling class for the interac
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The Asante governing body had taken
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Contrary to the Pietist movement, t
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Conclusion: African Sacral rule and
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vocabulary and notions. He was the
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complemented the missionary's attit
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African community. The Pietistic at
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mission had been one of the attract
Page 386 and 387:
The conversion processes which aime
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the entire hierarchy of sacral rule
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mitigate the crime that had been co
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church leaders have to develop some
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Ta Henoch was a renowned herbalist
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missionary to train Mongwe Michel w
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other Christian. I just propose tha
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Since the Bamun Fa Njoya enthusiast
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after serving for a while. The sacr
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ecome Christian. He "wanted the sac
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hindrance. 625 With the kingmakers
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e. That I will appoint a caretaker
Page 420 and 421:
IV-The Presbyterian Church of Ghana
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customs. Northwand presented himsel
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promoted the idea, supported by Nan
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hosted the General Synod of the aut
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in missionary circles, the Okyenhen
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elationship as the Okyenhene's Memo
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odyguards to school and thus showin
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his acceptance as a full member of
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without any official letter in Bafu
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traditional community, gave certain
Page 447 and 448:
Chapter Eight - General conclusion:
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sacral rule accept responsibility f
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church. Nevertheless, they have gat
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values and other indicators of thei
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institutions who are able to identi
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It is not surprising that it was th
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traditional political authority and
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endered in the English language: to
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they did not give open access to ev
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words, they occur at the same time
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is conveyed by aionos is absent. Ti
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forgot that "a disciple is not grea
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thus alienating one from the other.
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ehaviour should be Christlike. The
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Christ is Lord of both, and African
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Paris, Payot, 1925. -Antui, J. Dani
Page 480 and 481:
- Chem Lamghee, B. and others- Nso'
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- Ela, Jean-Marc, African cry, New
Page 484 and 485:
sociale et politique de I'Eglise au
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1989. _ Mbiti, John, Bibel und Theo
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_ Pierard, Richard V. "Zinzendorf',
Page 490 and 491:
_ Schaf, Ype, On Their Way Rejocing
Page 492 and 493:
Rulers Lists of Interviews Clergy G
Page 494 and 495:
Clergy 1- Dideh MOlse (71) Porto No
Page 496 and 497:
28- Totso Chretien (86), Bandjoun-D
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