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Chapter Five: Introduction of the Christian Mission to African Sacral rule in Cameroon The missionary period A- Jamaican Baptists in Douala and the conversion of African rulers-1841 The earliest evangelisation of Cameroon was primarily due to the missionary spirit of the Jamaican Baptist churches which contributed spiritually and theologically to the reorientation of Christian doctrine and ethics from a pro-slavery religion to anti- slavery religion for the freedom of Africans in America and for the salvation of Africa. The island of Jamaica has played a very distinguished role in the evangelisation of West Africa. In 1793, an ex-slave from Virginia named George Lisle, began his Christian preaching in Jamaica. His spiritual life and enterprise were rooted in the African-American experience. The early Christian converts from Lisle's preaching, "became an intrinsic part of the local Negro culture and poverty stricken populations of the slave plantations, and was therefore not ready to have links with the British in London. In 1806, the Jamaican house ofAssembly passed a law prohibiting Negro-Christians to organise prayer and study sessions on the plantations and so these groups were dependent to a large extent on the planters' goodwill and consequently were in an exceedingly vulnerable position. Therefore the local leaders managed to establish a partnership between British and Jamaican Baptists, which resulted in a missionary assistance of British representatives of the Baptist Missionary Society from 1814 onwards".421 The British representatives of the Baptist Church became ardent advocates of the anti- slavery movement in America and exported the struggle to their homeland in England. After the emancipation of the slaves in the British colonies had been achieved in 1838, many Jamaican Christians of African descent were seized with the burning desire to return to the land oftheir fathers and to bless their fellow African communities with the 421 Slageren, Van Jaap, "Jamaican Missionaries in Cameroon", in Exchange vol 30: 2 April 2001 pp. 145-6. ' , 274
Gospel. They felt a filial responsibility for the salvation oftheir ancestral land and their race. This laudable desire rooted in their belief in ancestors within the African- American Christians found support with the British Baptist ministers of the Jamaican Church. Black Christians, like Thomas Keith and James Keats, showed individual courage and determination as the London committee took time to respond to the African-American zeal to carry the Good News of Jesus Christ to Africa. 422 Thomas Burchell, James Phillippo, and especially William Knibb channelled the popular will into an organised movement, and succeeded in collecting 1,000 (one thousand Pounds) pounds for the mission in Africa. 423 A hundred poor labourers offered enthusiastically a week's wages for missionary work in Africa and together with the English Baptist Missionary Society, set up a training college for the African mission in Jamaica- 424 42- Calabar near Rio de Bueno. :> Together with the London committee, John Clarke, an English missionary in Jamaica since 1828, and G.K Prince, a medical doctor who had married a mulatto Jamaican and was a former slave owner, were both appointed to explore the possibility of a mission in the Niger Delta. With Jamaican finances they reached Femand Do Po on the January 1, 1841, some 25 miles off the Cameroon coast. They proposed to the mission committee to establish the first mission station at Femand Do Po. They also investigated the mainland and contacted Cameroonian rulers. February 4, 1841, they reached Douala. Clarke and Prince were received by the local ruler, Douala Manga 422 Sanneh, Lamine, West African Christianity, pp. 107-8. 423 Sanneh, Lamine, West African Christianity, p. 108. 424 Calabar though a famous town in eastern Nigeria is also found in Jamaica where its reputation originated from a theological seminary set up for African-Americans who ambitioned a missionary work in Africa. 425 Slageren, Van Jaap, "Jamaican Missionaries in Cameroon", pp. 146-7. 275
Page 2 and 3:
Table of Contents Dedication 3 Decl
Page 4 and 5:
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
Page 21 and 22:
empirical evidence to confirm the V
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or "Ohene,,7 in Akan - a king- but
Page 28:
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
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3- Sacral rule as a mission field T
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points to the acceptance of sacral
Page 39 and 40:
understood Christ' relationship to
Page 41 and 42:
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
Page 51 and 52:
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
Page 74 and 75:
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
Page 83 and 84:
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
Page 122 and 123:
offered by the head of family to th
Page 126 and 127:
Bretuo, Ekona and Oyoko. 163 Intra-
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called "Odehye (the one who knows t
Page 130 and 131:
the conquest ofa piece of land. 130
Page 132 and 133:
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
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African spiritual worldview express
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ancestor worship, even if these act
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alien to the African spiritual worl
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God through the sovereign presence
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ehalf, and the blessing from God fo
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their business and not the ruler's.
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ightly said among all men according
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The third section looks at the sust
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to review the spiritual foundation
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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 and 248: in the heart of many missionaries a
Page 249 and 250: During the age of Revolution (befor
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: · 420 h P' .. B I activity above t
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
Page 300 and 301: Controversial reports about the sup
Page 304 and 305: territory. They came without guns,
Page 306 and 307: ecoming Christians themselves and t
Page 308 and 309: life and customs. A lot of photos i
Page 310 and 311: chretiens de la famille royale n 'a
Page 313 and 314: activities of the traders and farme
Page 315 and 316: February 1913. In March of the same
Page 317: and Magamba. When this missionary "
Page 322 and 323: "Un des problemes qui se posail ano
Page 324 and 325:
y a temporary restoration of the an
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needed to find some other means tha
Page 329 and 330:
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
Page 380 and 381:
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
Page 398:
Ta Henoch was a renowned herbalist
Page 402 and 403:
missionary to train Mongwe Michel w
Page 405 and 406:
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
Page 416 and 417:
hindrance. 625 With the kingmakers
Page 418 and 419:
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
Page 451 and 452:
church. Nevertheless, they have gat
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values and other indicators of thei
Page 455 and 456:
institutions who are able to identi
Page 457 and 458:
It is not surprising that it was th
Page 459 and 460:
traditional political authority and
Page 461 and 462:
endered in the English language: to
Page 463 and 464:
they did not give open access to ev
Page 465 and 466:
words, they occur at the same time
Page 468 and 469:
is conveyed by aionos is absent. Ti
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forgot that "a disciple is not grea
Page 472 and 473:
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'
Page 482 and 483:
- Ela, Jean-Marc, African cry, New
Page 484 and 485:
sociale et politique de I'Eglise au
Page 486 and 487:
1989. _ Mbiti, John, Bibel und Theo
Page 488 and 489:
_ 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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