FEDERAL COLLEGE OF EDUCATION EHA- AMUFU

IN AFFILIATION WITH UNIVERSITY OF NIGERIA NSUKKA

P.M.B 2001, ENUGU STATE

AN ASSIGNMENT SUBMITTED

BY

NAME: ABUGU JANE CHIOMA

REG NO: UNN/FCEE/DE/22/301678
DEPARTMENT: RELIGIOUS EDUCATION
COURSE CODE: CRS 351
COURSE TITLE: AFRICAN TRADITIONAL RELIGION II
LEVEL: 300

QUESTION

DESCRIBE IN DETAILS GIVEN SPECIFIC EXAMPLE IN

RELATIONSHIP BETWEEN GOD CHUKWU AND THE DIVINITIES

LECTURER: DR. UDAYA C.

APRIL, 2024

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Introduction

For many decades, the concept of Supreme Being (God), divinities and ancestors
(the living-dead) in African traditional religious thought has been a controversial
and misunderstood concept. There were many factors which led to this controversy
and misconception. These include: lack of written documents, lack of indebt study
of African religion leading to hasty conclusion, prejudice by western scholars who
misconceived African traditional religious concept with Christianity and language
barriers (Ikenga Metuh, 1981). Most of the scholars (ethnographers, historians and
colonial anthropologists) who came to study the indigenous religion of Africa were
armchair scholars who depended on data from missionaries who themselves
concentrated in one community or tribe. They used the scanty information derived
from one or two localities in Africa to draw conclusion about the ontology of the
Supreme Being, divinities and ancestors (the living-dead) in Africa (Mbiti, 1970).
These armchair scholars went as far as believing that the sub-saharan Africa is one
country with one religious belief and practice.

This controversy and misunderstanding misconception continued until the 1970s

and 1980s when some African indigenous scholars like Bolaji E. Idowu, Mbiti, S.
John set out to refute some of the erroneous claims about African traditional
religion. They acknowledged the fact that “Africans” had known God before the
missionaries came (Ray, 1976).

This view gave Africans and their religion, which was battered and shattered by
the missionaries who condemned and denigrated their religion, a new hope and
integrity. In this paper, our attention is drown to the place, position and the role of
divinities and ancestors (the living-dead) in African traditional religious meta-
physics stressing that their belief in these other beings do not in any way contradict
Africans belief in the Supreme Being as opined by some western scholars.
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It should be noted that there are realities in African traditional religion which has
not been properly echoed by Africans themselves, especially, the Eurocentric ones
whose religious inclination has blinded them to the fact that Africans are not
strangers to worship of monotheistic God (Supreme Being) who is called by
various names in Africa. In most religions of the world, the concept of Supreme
Being is clearly spelt out just as it is in African traditional religion where the
Supreme Being is conceived as a Supreme King with the divinities appointed to
minister each department in the theocratic government of the world and the
ancestors (the living-dead) clearly set forth as intermediaries between the Supreme
Being and the living (Mbiti, 1970).

God (The Supreme Being)in African Traditional Religious Thought

Belief in the existence of God (Supreme Being) is fundamental in African society.

The word God (Supreme Being) refers to “the living eternal Being who is the
creator and source of all living and whose life existed from the dateless past”
(Idowu, 1962). God (Supreme Being) is self-existed and an all knowing being
whose power sustains the universe and sees all things at the same time without any
modern instrument. This Great Being as revealed Himself in many different ways,
and human beings have always felt His presence and responded to Him in worship
(Brown, 1975). This manifestation or revelation of God (the Supreme Being) has
brought about a living relationship between God and mankind, leading to what we
now call “religion” (Mbiti, 1975). Many people, especially the Jews and Muslims
who received this revelation have seen God as a “Personal Being”, while others
like the Buddhists, think of God as a Personal Being at all (Idowu, 1962). The
greatness of God has been described by many scholars, religious people and Holy
Books.

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There are divergent views of scholars as per the origin of religion and the belief in
God in Africa. As per religion some scholars see religion as originating from fear.
As people saw the vastness of the universe, the rumblings of thunder, lightning, the
sea and so many other things that caused them fear, they developed faith in
something that will shield them from what they feared. Others see religion as
originating from magic while others see religion as the creation of the priestly
class. As there are divergent views of scholars concerning the origin of religion, in
the same way many scholars have various views as per the origin of belief in God
in Africa. Thus, three important views exist which are here explained. Firstly,
through reflections on the nature of the universe, Africans came to believe in God.
This view has its bases on the fact that Africans believe in Supreme Being as the
Creator of the universe.

This belief led them to reflect on the vastness of the universe. Their imagination
led them to this conclusion that there must be a Supreme Being whose power not
only created this vast and complex universe but also sustains it. They therefore
began to give this being worship and adoration. Mbiti (1975) asserts that: the
process of arriving at this conclusion of belief must have taken a long time “and
there must have been many myths and ideas which tried to explain these mysteries
of the world”. Secondly, through realization of their own limitations Africans came
to believe in God. This second view of the origin of belief in God in Africa has its
root in mankind’s limitations and the insatiable nature of his needs. Africans saw
that they were limited and weak in many respects, including knowledge and power.

These limitations and powerlessness rather led them to speculate that there must be
a Supreme Being who is superior to these other powers that can be drawn to help
them through appeasement and or sacrifice. Mbiti (1975) posits that “this idea
made it logical and necessary for mankind to depend on the one who is more

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powerful than people”. This however, made Africans to feel that they needed the
help of this Supreme Being in their experiences of limitations and powerlessness.
This is the monotheistic God that the Africans worship. It should be observed that
the process of this formulation took a long period before it was actually
conceptualized. Thirdly, as Africans observed the forces of nature, they came to
believe in God. This third view of the origin of belief in God in Africa is so
important because it has to do with the various forces of nature.

The Relationship between Divinities and the God Chukwu (Supreme Being)

In Igbo cosmology and traditional belief systems, Chukwu (also spelled Chiukwu
or Chukwuokike) is considered the supreme deity or god of the Igbo people.
Chukwu is believed to be the creator of the universe and the source of all life and
existence. The relationship between Chukwu and the divinities (or lesser gods) in
Igbo spirituality is complex and multi-faceted, reflecting the diverse religious
practices and beliefs within Igbo culture. Here is a detailed description of this
relationship, along with specific examples:

1. Chukwu as the Supreme Deity:

 Chukwu is revered as the ultimate and supreme deity in Igbo cosmology. As

the creator of the universe and all living beings, Chukwu is considered
omnipotent, omniscient, and omnipresent.

 Chukwu is often depicted as a distant and transcendent figure, beyond direct

human interaction. The Igbo acknowledge Chukwu's authority and
sovereignty over all aspects of existence.

2. Divinities as Intermediaries:

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  In Igbo belief, divinities (or deities) serve as intermediaries between
Chukwu and humanity. These divinities are often associated with natural
phenomena, ancestral spirits, or specific aspects of life and nature.

 Divinities are believed to possess supernatural powers and serve various

functions within the spiritual realm, such as protecting communities,
ensuring fertility, or overseeing rituals and ceremonies.

3. Ancestral and Nature Spirits:

 Ancestors and nature spirits are considered manifestations of divinities in

Igbo spirituality. Ancestral spirits (ndi mmuo) are revered and honored as
intermediaries between the living and Chukwu, providing guidance and
protection to their descendants.

 Nature spirits (ala mmuo) are associated with specific natural elements like
rivers, forests, or mountains, embodying the spiritual essence of these places
and serving as guardians of the environment.

4. Rituals and Offerings:

 Igbo religious practices often involve rituals and offerings to both Chukwu
and the divinities. Offerings such as kola nuts, palm wine, or sacrificial
animals are made to appease and honor the divine beings.

 Priests and priestesses (dibia) serve as mediators between humans and the
spiritual realm, performing rituals to communicate with Chukwu and the
divinities for blessings, protection, or guidance.

5. Specific Examples:

 An example of the relationship between Chukwu and divinities can be seen

in the veneration of specific deities like Amadioha (the god of thunder and
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 lightning) or Ala (the earth goddess). These divinities are invoked for
protection, fertility, and prosperity.

 During traditional ceremonies and festivals such as the New Yam Festival
(Iri Ji), offerings are made to Chukwu and ancestral spirits to ensure a
bountiful harvest and blessings for the community.

6. Syncretism and Adaptation:

 Over time, Igbo religious practices have undergone syncretism with

Christian influences, resulting in a blending of traditional beliefs with
Christian concepts of God and saints.

 Despite these changes, the reverence for Chukwu and the divinities remains
integral to Igbo cultural identity, reflecting a deep-rooted spirituality that
emphasizes harmony with nature and ancestral heritage.

7. Another important relationship between the divinities and Supreme Being in

Africa is that the divinities serve as “functionaries in the theocratic government of
the universe” (Idowu 170). This means that the various divinities have been
apportioned various duties to perform in accordance with the will of the Supreme
Being. This is clearly shown by Idowu in his book Olodumare … where he
explained that in Dahomey, Mawu-Lisa is regarded as an arch-divinity who
apportioned the kingdoms of the sky, the sea, and the earth to six of his off-springs.
He made his seventh child Legba, the divine messenger and inspector-general in
African pantheon (80). This also means that the divinities are ministers with
different definite portfolios in the monarchial government of the Supreme Being.
They therefore serve as administrative heads of various departments (Idowu,
African Traditional Religion, 170).

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8. They are given functions to perform: Divinities do not perform duties against the
will of the Supreme Being rather they are obedient to the command of the Supreme
Being. Various communities of Africa who believe in divinities have their local
names for each divinity depending on the function the divinity performs. In Yoruba
Jakuta, the divinity responsible for Wrath-one who hurls or fights with stones”, is
known in Nupe as Sokogba – God’s axe. Among the Igbo Ala or Ani – Earth, is
the arch-divinity responsible for the fertility of the soil.

9. They are derivations from Deity. The divinities do not have independent
existence or absolute existence, but derive their being from the Supreme Being.
This means that “since divinities derive their being from the Supreme Being, their
powers and authorities are meaningless apart from Him (Ekeopara 19)

Conclusion

In conclusion, the relationship between Chukwu and the divinities in Igbo

spirituality reflects a complex and dynamic worldview centered on the belief in a
supreme creator deity and the interconnectedness of humans, spirits, and the
natural world. The reverence for Chukwu and the divinities underscores the
importance of spirituality and ritual practices in maintaining cultural continuity and
community cohesion within Igbo society.

We have submitted in this work that the Supreme Being has a strong place in the
African ontology. He is regarded as an uncreated, self-existent, unchanging, and
reliable Being whose power transcends all powers. He is seen as the Creator,
Omnipotent, Omniscient and Omnipresent Being who is immortal and directs
human affairs. In Africa, He is worshiped in most places without a temple and
without an image attributed to Him because He is beyond human understanding
and is unique showing that there is none like Him.

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This Supreme Being according to African ontology has so many deputies who
work with Him in the unitary theocratic governance of the universe. These deputies
are regarded as divinities. They are functionaries and ministers whose duties are to
carry out the full instructions of the Supreme Being. They do not have absolute
power or existence. This is because their lives and existence is derived from the
Supreme Being. They are created beings and so are subordinate to the Supreme
Being in all matters. They can also be regarded as manifestations of the attributes
of the Supreme Being. Africans have temples and shrines dedicated to these
divinities even though they are seen as intermediaries between men and the
Supreme Being.

There are also the spirits who are either created as a race of their own or as the
ultimate end of men who died on earth. Some of these spirits cause havoc on
humans and so man uses many methods or tools to wade them off. The belief in
guardian-spirit is also prominent in Africa.

We are therefore of the view that in African traditional religious ontology, God-
Supreme Being, divinities and spirits exist and play crucial role in that mode of
existence which they belong and on humans on earth.

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