sacral rule and the Christian Church: An ... - ResearchSpace

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Picture no 11. Jacob Su preaching in traditional gown Picture no 12. Elias Difon and Jacob Su in Geneva gown These two Basel mission students sent by the rulers of Grassfields communities ended up as ordained ministers of the Presbyterian Church of Cameroon. Su and Difon were among the first students to be trained in Bali-Nyonga as princes from the Bafut and Bali political units. As servants, they were part of the royal entourage. They were, at the time, identified more with their community than as individuals. They became friends during their training period. Elias Difon worked in Fumban, Bangoua and Nkongsamba before going back to his original home town at Bali. Jacob Su went back to his community in Bafut as a teacher-catechist immediately after completing his six years' training. He used to preach as well as to teach young people and adults. In 1913, he was baptised with some ofhis congregants. Difon in Bangoua worked with Ngankou before the missionary, Strebel, came to coordinate their teaching work. He was baptised 410
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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
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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
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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
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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
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This idea of the Christian village
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373 .. 1 b 1" 1 d the people, anima
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in the heart of many missionaries a
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During the age of Revolution (befor
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"They all failed except in Switzerl
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agreement. 386 Members of the pro-s
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salvation almost exclusively to God
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and practical view articulated in B
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Even though missionaries had to suf
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principles of an individual experie
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ights to promulgate them. 408 Blumh
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(praying is working).,,413 But his
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mission schools must serve as forer
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The temporal power ofthe missionary
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· 420 h P' .. B I activity above t
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Gospel. They felt a filial responsi
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with Alexander Fuller in Femand Do
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entire leadership of the mission wa
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y the Basel Mission on the day the
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Douala language. Dibundu was so bus
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When the Germans set foot in Camero
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Picture 2. Sitting from right are F
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"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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Page 360 and 361: "By 1877, European colleagues (of A
Page 363 and 364: Giving part of the land for mission
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Page 369 and 370: Asante ruling class for the interac
Page 372 and 373: The Asante governing body had taken
Page 374 and 375: Contrary to the Pietist movement, t
Page 376 and 377: Conclusion: African Sacral rule and
Page 378 and 379: vocabulary and notions. He was the
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Page 384 and 385: mission had been one of the attract
Page 386 and 387: The conversion processes which aime
Page 388 and 389: the entire hierarchy of sacral rule
Page 392 and 393: mitigate the crime that had been co
Page 395 and 396: 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
Page 407: Since the Bamun Fa Njoya enthusiast
Page 411 and 412: Difon helped as language consultant
Page 415 and 416: C- Jeremiah Chi Kangsen: The Christ
Page 417 and 418: He then went back to Aghem for the
Page 419 and 420: hand, he succeeded in making Africa
Page 421 and 422: Ansa and Bernard Ofosu Apea now Ofo
Page 425 and 426: uler and his entourage was the spir
Page 427 and 428: clergyperson is an asset but his ab
Page 429 and 430: shared his feelings, his thoughts,
Page 431 and 432: From question to accusation, he dem
Page 434: their entire following, into a clos
Page 437 and 438: innovations were born ofNana Agyema
Page 441: Cameroon and Ghana: Comparison and
Page 444 and 445: salvific nature ofthe Christian fai
Page 446 and 447: uler Nana Addo Dankwa III who found
Page 448 and 449: and to develop skills which would e
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Page 452 and 453: Bishop of Bobo-Dioulasso in Burkina
Page 454 and 455: ulers can share how their life has
Page 456 and 457: they all cohere m . him" . 683 A- S
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International Commentary on the New
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2- Matthew 28: 16-20; Sacral Rule a
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Unfortunately, within this collecti
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Scriptures could be explained by th
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c- Continual presence ofJesus (Imma
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satisfy the expectations ofthe nati
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involves African sacral rulers as w
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and the people within sacral rule t
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ofKyebi in Ghana portrayed these vi
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Bibliography _ Adams, Frank, Odwira
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A reader for the Lamberth Conferenc
Page 481 and 482:
- Davidson, Basile, Africa in histo
Page 483 and 484:
- Geschiere, Peter, "Chiefs and col
Page 485 and 486:
- Koua, Solomon, The planting ofChr
Page 487 and 488:
- Ngogang, Joseph-Amy, British cult
Page 489 and 490:
- Ritzenthaler, Pat, Thefon ofBafut
Page 491 and 492:
- Walls, Andrew, " The nineteenth C
Page 493 and 494:
Koranten Awere (89), Akropong, Augu
Page 495 and 496:
Cameroon 30 Pastors 16 Lay people 1
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7- Batie Fa (40), Batie, February 1
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