LIBATION IN THE OLD TESTAMENT AND AKAN LIFE AND THOUGHT

57 Pages·2010·0.25 MB·English

by  Kwame Yankson

LIBATION IN THE OLD TESTAMENT AND AKAN LIFE AND THOUGHT:
A CRITIQUE
by K. K. AMOS ANTI
Faculty of Education University of Cape Coast Cape Coast, Ghana, West Africa
We know that "an idol has no real existence"
and that "there is no God but One". For although
there may be so-called gods in heaven or on earth
- as indeed there are many "gods" and many "Iords"
- yet for us there is One God, the Father, from
whom are all things and for whom we exist, and
One Lord, Jesus Christ, through whom are all things
and through whom we exist.
I Corinthians 8:4-6 (R.S.V.)
ACKNOWLEDGEMENTS
Many people were involved in the development of this study. It is not possible to mention them all.
The late Rt. Rev. J. A. Ackon, Anglican Bishop of Cape Coast, Ghana, facilitated my studies by
recommending me for U.S.P.G. Bursary to study Mission at the Selly Oak Colleges with the
understanding that I would be more involved in ministerial training at St. Nicholas Anglican
Theological College, Cape Coast where I have been working as part-time lecturer since 1981. I am
most grateful to him.
Words cannot express my gratitude to the United Society for the Propagation of the Gospel
(U.S.P.G.) for granting me a bursary to study in Britain and also for making it possible for me to
share in family and church life in the United Kingdom. Their assistance during my visit to
California, U.S.A. and Frankfurt, West Germany to attend International Christian Conferences, is
much appreciated.
My personal tutor, Dr. Sugi and Rev. Dr. Dan O'Connor, Principal of the College of the Ascension
gave me the necessary moral encouragement to bear the pain of being a student after a long period
of teaching. They made me feel at home at the college. My deepest gratitude to Bishop Patrick
Kalilombe who supervised this dissertation and often gave me the opportunity to participate in the
teaching of 'Primal Worldviews' at the Department of Mission, in Selly Oak. I am also grateful to
him for developing my interest in Third World Theologies, especially in Theology of Liberation.
Rev. Dr. Ofosu Adutwum drew my attention to 'Libation in the Old Testament' (during the WAATI
Conference in Trinity College, Legon, August 1985), and I am grateful.
My wife, Flo, was my first audience in the developing and testing of my ideas. She encouraged
me, without ceasing, to persevere when both the spirit and the body were discouraged. In the same
breath I thank my children for their 'unwilling' co-operation during my year's absence from home.
Special thanks go to the University of Cape Coast for granting me Sabbatical Leave for a year.
My thanks also go to Mrs. Jenny Hodges, Principal's Secretary, for her assistance, to Miss Daphne
Lumley who read through the draft and made useful corrections, to Rev. Jonathan Otoo and Mrs.
Rita Williamson who typed the draft and the final dissertation respectively. I am very grateful to
them all.
'Alhaji' Muhammed Jabal Buaben and Miss Rabiatu Ammah, both Ph.D. candidates of the
University of Birmingham helped me greatly both within the Selly Oak Central Library and in their
homes, and I am most grateful to them.
Finally, I thank God for protecting me during my 'adventures' overseas. Into His hands I commend
this work.
K. K. A. ANTI.
The College of the Ascension,
Selly Oak, Birmingham.
June, 1987.
TABLE OF CONTENTS
INTRODUCTION
CHAPTER ONE: The Akan and their Worldview
CHAPTER TWO: Libation in the Old Testament
CHAPTER THREE: Akan concept of Libation
CHAPTER FOUR: Analysis of some Libation Prayers
CHAPTER FIVE: The Libation Debate: Toward a Conclusion
BIBLIOGRAPHY
INTRODUCTION
Is the church in Africa still under mental bondage and colonialism? Many African theologians
think it is, but do not know what to do about it. Several others think it is not; but there are others
who think the church is still in captivity and are working to liberate if from its cultural bondage.
One such person is Rev. Father Dr. Kwabena Damuah, a former member of the ruling government
of Ghana (The Provisional National Defence Council). In December 1982, Father Damuah
announced his resignation from the Roman Catholic Church to form a new AFRIKANIA
RELIGION which he described as a reformed African Traditional Religion which had existed for a
long time, but was ignored. "Afrikania Religion reflected its understanding of God in His way of
life. It also decolonised Africans to go to their culture and tradition".
One main feature of the Afrikania Religion is the pouring of Libation during worship. According
to the former Catholic priest: "When we pour libation we are invoking the spirit of God and our
ancestors and this is the African way of praying to God:- We are portraying our own culture and
tradition to serve God. The time has come to reject obnoxious Western culture which was forced on
us by the colonialists. Afrikania religion will break all these defects". He charged that the church
had failed to reveal and unfold the glorious secrets of worship and prayer to their flock: "Tell those
church leaders that we are all under mental bondage and colonization and we have to unchain
ourselves. I have released myself from the 'chain' and I want to release those still in chains" (1)
The challenge of the Afrikania religion illustrates the frustrations of many African Christians in
their attempt to grapple with God's salvific action in the world and raises the question of Euro-
American captivity of the church. It must be noted that Christians in Africa are the products of the
modern missionary movement. Conversion to the Christian faith has involved among other things,
acceptance of a foreign religious tradition. This is understandable since Christianity is the offspring
of Judaism and became the carrier cultures and faiths, but also it championed the acceptance of
Western religio-cultural practices and dominance.
However, a growing number of Christians in Africa are rapidly becoming aware that religious
discontinuity that they have had to suffer on account of their Christian faith has also implied an
uprootedness from their culture, since religion is a fundamental component of culture. Our problem
today is that of affirming faith in Christ without breaking our religio-cultural traditions. This
certainly implies a renunciation of our Western inspired state of antagonism with our indigenous
religious roots. Consequently, just as there are those in the West who claim to be Christian Jews,
Christian Hindus or Christian Muslims, to there are those in Africa who are entertaining the
possibility of being African Traditional Christians.
What Father Damuah seems to be saying is that only if African Christians are prepared to
participate in the religious traditions of their culture can the Christian faith ever cease to be foreign
and become rooted in the African soil. Costas reminds us that:
"... all human discourses are mediated by cultural symbols, signs and codes. Since religion is that
aspect of culture that enables us to express our experience of transcendence, it is as basic to life as
culture itself. It is not possible, therefore, to talk about God, revelation and Christ in a non-cultural
framework". (2)
The idea of rooting the Christian religion in the culture of the people is supported by many
churchmen. For instance a moderator of the Presbyterian Church of Ghana thought it fit to call on
the church to mobilise the Ghanaian traditional culture to be blended into Christian worship. He
lamented that many traditional chiefs have been baptised and confirmed but because of their
position they cannot be full members of the church:
"... what can bring these chiefs and the church together . . . today we have nobody to blame for what
we did not do, we have ourselves to blame for what we are not doing now".(3) The reason why
chiefs or kings and other natural leaders cannot be full members of the church is their participation
in the traditional ritual practices, especially the pouring of libation.
Libation is one of the oldest and perhaps least understood religious rituals. It is the sacrificial
pouring out of liquid. Its primary importance seems to lie in the act of pouring, since the liquids
that are poured out (wine, milk, honey, water, oil and in some cases, blood) and the places where
this is done (on the ground, into chasms, upon the altar, over the sacrificial victim, into a sacrificial
bowl) vary and change. As a religious ritual, libation can be traced as far back as the Bronze Age
by means of libation pitchers and bowls discovered in excavations or depicted in stone reliefs and
vase paintings or on gems, seals and rings. The word libation is derived from the Latin libatio
(sacrificial offering of drink) and in most ancient sources it was a separate gift offering. In
Babylonian and Assyrian religions, it was primarily the king's office to offer libation to the gods. It
was part of the meals presented to the gods on altar tables, around which the divinities gathered
eagerly. It was common in the Greco-Egyptian period and in Israelite religion, libation was central
to the cult. Jewish religion was however compelled to abandon its sacrificial rituals and with it
libations, because of the destruction of the Jerusalem Temple in
70 CE. (4)
The practice, however is not unknown in the New Testament (see John 7:37-39). During the
Festival of Shelters or Tabernacles Jesus stood up in the Temple and with a loud voice said: ". . .
whoever believes in me, streams of life-giving water will pour out from his heart . . .". (5) (The
Living Bible) This saying was uttered during the last and most important day of the Feast. On this
day, a priest fetched water with a golden pitcher from the Pool of Siloam. This was brought into the
Temple and while the Hillel psalms Psalms 113-118) were being sung and flutes being played by
the Levitic choir, the water was poured out on the altar as an offering to God. It was within this
cultic background that Jesus spoke these words. St. Paul similarly applies the concept of libation
with its deep theological meaning in Philippians 2:17, "And even if I am offered like a drink
offering, giving myself for the cause and work of your faith, I am glad and have joy with you all".
(6)
Christianity in general has no room for libation in its cult. It uses water in baptism; sees in wine
the blood of Christ; the Sacramental drink of the Eucharist which is offered is not to, but by, the
deity, and certainly must not be spilled; and oil is used for sacramental anointing. (7) Though it is
not our intention to go beyond the Old Testament, it is important to note the continuity and
discontinuity between the Old and New Testaments. (8)
PURPOSE: The pouring of libation is central to Akan (9) religio-cultural life and features
prominently in all political, social, economic and religious activities. There is thus a strong
recommendation for its adoption in the Christian Churches within the framework of the
contextualization process. However, the ritual practice has been criticized and opposed by some
Christians who feel that it is a 'pagan' practice which should not be allowed in the enculturation
exercise. The purpose of this dissertation is to: (a) Examine the basis of this controversy by
following the practice of libation in the Old Testament and Akan life and thought, and (b) Suggest
possible solutions to the Libation controversy. This essay, however, is mainly critique and not a
panacea.
METHODOLOGY: I have drawn on primary research material collected for my M. A. Thesis
(1977-78), and personal experience in worshipping at various shrines within the Akan community
(of which I am a member), as well as teaching experience in Primal Worldviews. I have also
ulterred my less experience cult as a moderator and examines in the forces of West African
Traditional. Occasional research papers and articles on the subject have also been consulted.
Finally, relevant bibliographical materials have been used and the sources acknowledged.
SUMMARY OF CHAPTERS:
Chapter One deals with the Akan Worldview, and discusses the spirit powers who are the recipients
of libation prayers. Chapter Two examines the practice of libation in the Old Testament and
concludes with a positive note that libation was an indispensable ritual in Jewish spirituality.
Libation in Akan life and thought is taken up in Chapter Three, and in Chapter Four some libation
prayers are analysed and discussed. Chapter Five looks at the Libation Debate and examines points
of continuity and discontinuities with the Old Testament. The possible adoption and adaptation of
the ritual in Christian worship is suggested.
I am aware that the Bible does not contain blue-print answers and solutions to religious questions.
But as the word of God it gives the kind of light which is needed in the search for meaningful
Christian answers.
"We should not of course fall into the trap of bibliolatry" (worship of the Bible). (10) But as Mbiti
observes, neglect of the Bible in theological matters is equally dangerous. The communique issued
by African theologians at the end of the conference in Ghana in December 1973, concerning the
Bible as a central source of doing theology, is worth quoting here to emphasise the conviction of
African theologians: "The Bible is the basic source of African theology, because it is the primary
witness of God's revelation in Jesus Christ. No theology can retain its Christian identity apart from
scripture". (11)

INTRODUCTION REFERENCES
1. Christian Messenger, p.5 (Accra, Jan. 1983)
2. O.E. Costas, Christ Outside the Gate - Mission Beyond Christendom, p. 120.
3. Rev. I.K. Frimpong, Christian Messenger, April 1981, pp. 1, 3. The Moderator was inaugurating
a committee on Church and traditional culture.
4. Hans Dieter Bert, 'Libation' in The Encyclopedia of Religion, Mircea Elliade (ed.), vol. 8 pp. 537
- 539.
5. John Marsh, Saint John, p. 340. The relevant point in this context concerns the rite, associated
with the Feast of Tabernacles of bringing water from the Pool of Siloam in an golden flagon and
using it for libation in the Temple. This was done on the first seven days of the feast but not on the
eighth day.
6. The Bible in Basic English, p. 859. R.S.V. Even if I am to be poured as a libation upon the
sacrificial offering of your faith, I am glad and rejoice with you all.
7. Bert, op. cit., p. 539.
8. M.D. Hooker, Continuity and Discontinuity: Early Christianity in its Jewish Setting.
See also K.A. Dickson. "Continuity and Discontinuity: Between the Old Testament and African
Life and Thought" in Kofi Appiah-Kubi and Sergio Torres (eds.), African Theology en route, pp. 95
- 108.
9. See Map, P.1
10. J.S. Mbiti, Bible and Theology in African Christianity, p. 60.
11. See Kofi Appiah-Kubi and Sergio Torres (eds.) African Theology en route, p. 192.
On perspective for the Future, the communique added: "We believe that African theology must be
understood in the context of African life and culture and the creative attempt of African peoples to
shape a new future that is different from the colonial past and the neo-colonial present. The African
situation requires a new theological methodology that is different from the approaches of the
dominant theologies of the west. African theology must reject, therefore, the prefabricated ideas of
North Atlantic theology by defining itself according to the struggles of the people in their resistance
against the structures of domination. Our task as theologians is to create a theology that arises from
and is accountable to African people".
CHAPTER ONE: THE AKAN AND THEIR WORLDVIEW
Libation is the theme of this essay. However, before delving into this subject-matter, it is necessary
to locate the context within which it is practised. The Akan inhabit the southern half of Ghana
(excluding the south-eastern corner) stretching from the North Atlantic seaboard northwest to the
dense rain forest region which generally gives way to the scrubland of Norther Ghana. They are
composed of several sub-groups of which the Ashanti and Fanti dominate numerically. The groups
possess common political, social, economic and cultural features, for instance, they have a common
language, a web of clanship with a matrilineal descent system (except the Akwapim of Larteh and
Mampong who are patrilineal). They are basically agricultural communities with farming and
fishing as the main traditional occupations.
Religion is at the root of Akan culture and forms the basis of their life and thought. It follows the
individual from the womb to the tomb, and puts human beings in touch with the unseen powers.
Pobee was right when he singled out "religious ontology" as the most striking feature of the Akan
worldview. (1) Religion is all pervasive and atheism is unknown. Besides the physical universe
which is obvious to the naked eye, there is an immaterial world hidden from ordinary eyes. This
world is not regarded as beyond time and space: it is behind this physical world; and therefore one
of the two faces of the same coin. This makes it possible for the Akan to postulate a world above, a
world around and a world below. However, the world of human beings and the world of spirits are
interconnected. (2) "The world of natural phenomena may be viewed by the African as part of
spiritual reality, but there is no question of one world being real and the other not".(3)
The universe within which human beings are located is said to be full of spirits, some good and
others bad. These spirits interact and influence human life for better or for worse. Hence people
live in deep relationship with one another and in a relationship of mutual obligation with nature.
the past is always present, affecting everything that happens. (4) The key to the understanding of
the Akan worldview lies in their concept of God.

God
The commonly used names of God among the Akan are Onyame (Nyame) and Onyankopon
(Nyankopon). These God-names are used interchangeably and in practically identical senses. Very
often it is used of heaven or sky, probably so called from its splendour or brightness. Whenever
people talk about God they almost always gesticulate towards the sky with the hand or the head.
We must, however, dispel any thought of the identification of God with the sky or any celestical
phenomenon, for the Akan never regard the sky as God. They only think of him as being on high.
The canopy of the sky points to His omnipresence and His transcendence. (5)
Nyame is the bright glorious God of the heavens, independent, personal and in no way to be
identified with the firmament or the celestial bodies. He is not localized for He is believed to be
invisible and omnipresent. This belief is said to underlie the proverb, "If you want to say anything
to God say it to the wind". This proverb implies that Onyame is everywhere, and that wherever one
calls on the name of Onyame, He will hear. Secondly, the proverb indicates that just as the wind is
invisible yet its effects are seen, so Onyame is invisible, yet the results of what He does are seen
and experienced everywhere.
God ceases to be God when He remains a mere conception and to the Akan Onyame is the
Supreme Being because of what He does. They have several 'praise-names' which attribute
something to Him, and these, one might say, are theologically loaded. They speak about the
activities and show Him as an active Being who manifests himself through what He does. What
sets Onyame apart from all others is the fact that He is looked upon as the creator. In His creative
aspect, He is known as Odomankoma, Borebore, and Boade. The honorific Odomankoma means
God is the author, owner and donor of an inexhaustible abundance of things. And as the creator of
all things, He gives audience to all. He is the One from whom things derive their architectural
origin and shape. As such He is Borebore (Excavator, Hewer, Carver, Architect). This attribute
suggests creation by imaginative construction or thought.
There is not doubt in the mind of the Akan that all men are created by God as this maxim shows:
"All men are the offspring of God, no one is the offspring of Earth". This proverb stresses the
Fatherhood of God and the Brotherhood of man. In Akan religious thought the fundamental
relationship between God and man is essentially that of grandparent - child relationship. For this
reason God has the titles, Nana (the Greater ancestor) and Panyin (Elder) reflecting the concept of
the family which is the basis of African society. He has also a distinctive personal name of Kwame,
the name given to every male child born on a Saturday. This does not mean that Onyankopon was
born on Saturday, for one of His titles suggests that there was not a time when he was not. He is
thus called Tete Kwaframua, that is "He who is there now as from ancient times". He therefore
endures forever.
The absolute dependence of man on God is further emphasised by the fact that it is He who gives
the animating principle, the life soul, called Kra to man, together with man's destiny which the Akan
call Nkrabea. (6) The giving of the Kra and Nkrabea by God is an acknowledgement of the
limitation of human power as well as an affirmation of divine providence. In theory one's destiny
remains unalterable, but in the actual worship experience of the Akan this does not seem to be so;
for evil forces such as witchcraft and other demonic powers can cause damage to one's destiny and
frustrate an otherwise prosperous and happy destiny. Furthermore, one may consult a divinity to
have a good destiny maintained or prolonged, or a bad and unhappy destiny corrected.
However, a person's destiny can be affected for the worse by his character. A good destiny
unsupported by character is worthless. The individual is therefore expected to co-operate to make
his destiny successful by acquiring and practising good character. We should note that it is only the
inexplicable habitual traits of a person, either towards good or evil, which are explained through
appeal to destiny.
Furthermore, the concept of Kra and Nkrabea, tend to relate man to God and emphasize the
spiritual nature of man. It removes man from the purely biological life of animals and puts him in
moral relationship with God. The Kra (soul) is said to be the small bit of the creator that lives in
every person's body, and returns to Him after death. It is supposed to act as the spiritual force of
man's conscience and influence all his actions. Luck is also attribute to it. It is thus an object of
worship and the part of man which is immortal.
But if God is relevant to the Akan, it is because He gives health and healing, the most important
values in African Traditional Religion connected as they are with the fundamental theme of life.
Healing or restoration of life is second only to the giving of life, and he who heals or restores life is
regarded highly in African Society which is vitalistic or life-affirming. Among Africans, a healer is
one who not only cures physical infirmities but also spiritual and psychological problems. He, as it
were, becomes a guardian and a protector who guards and protects the people from the insiduous
snares of the evil one. In the final analysis, a healer is one who makes them whole and complete in
all the dimensions of life.
God, in African life and thought, is considered as the great healer who brings happiness to