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Picture 1. Keller, the head ofthe Basel missionary delegation, agreed to appear in front of Fonyonga the Fa ofBali in local gown in 1903 What is interesting is that the Bali ruling class had invited the Basel Mission to labour in the area. When they approached Bali, Fonyonga sent his guard to bring them to him. As they were waiting at the entrance of the royal compound, the sacral ruler sent them traditional dress to wear before appearing in front of him (the Fo). The head of the delegation Keller obeyed, and the three were introduced into the yard where the ruler was waiting for them. They agreed that they would labour for mission work together. 460 460 Picture 2, E-30.26.37 293
Picture 2. Sitting from right are Fonyonga and Keller in traditional gown, Schuler and Spellenberg. At the end of the first meeting, Schuler and Spellenberg wore their own traditional dress and Keller took a picture ofthem. 461 461 Picture 3, E-30.25.37 Pie. 3. Gottlieb Spellenberg and Schuler 294
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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
Page 41 and 42:
traditional leaders of the Bobo in
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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
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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
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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
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Christianity was distorted to becom
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which often became tense. In German
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August Hennann Francke,349 known as
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Danish Missionary Society and the D
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Every member of the fellowship in H
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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 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: When the Germans set foot in Camero
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
Page 326: needed to find some other means tha
Page 329 and 330: catechists and evangelists was hars
Page 331 and 332: Grassfields history. In the Grassfi
Page 334 and 335: eplace Dieterle at the mission stat
Page 336 and 337: Chapter six: Introduction ofBasel M
Page 338: 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
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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
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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
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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
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- Chem Lamghee, B. and others- Nso'
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- Ela, Jean-Marc, African cry, New
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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',
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_ Schaf, Ype, On Their Way Rejocing
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Rulers Lists of Interviews Clergy G
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Clergy 1- Dideh MOlse (71) Porto No
Page 496 and 497:
28- Totso Chretien (86), Bandjoun-D
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