The Gospel and Tradition

The Royal Narrative

NENE SAKITE

• Publisher: Christian Faith Publishing, Inc.
• Year: 2021
• ISBN:
  9781098021344
• Topic: Theology & Religion
• Subtopic: Biblical Studies

This book is deeply rooted in the African cultural realism in which the concept of Mawu or God existed before the arrival of the missionaries from Europe. Krobo culture has always accepted and expressed the presence of the Supreme Creator in all (without exception) aspects of social, occupational, emotional engagements of life. Throughout the book, there are illustrations depicting the essence of God in Krobo traditional religion before the arrival of Christian missionaries from Europe. The only new concept my ancestors acquired from the missionaries was the story of the life and teaching of Christ and the doctrine as the Savior and Mawu (second person in the Trinity) at the same time. Krobo culture eloquently and sincerely found expression in names like Mawulede (God's wish); Mawulepee (God did it); Mawu le ha nor (it is God who provides); and in sentences expressing hope, as in Mawu nge (God lives), Mawumaalewor (God would care for us), and others all of which existed before the story of the cross.

The book is the manifestation of what is happening today with the gospel and tradition on the continent with the self-acclaimed preachers of the gospel and how they have misrepresented the whole doctrine of Christianity to acquire wealth rather than preaching salvation to the people of Africa. These "preachers" I refer to as false prophets and mostly blasphemers who have taken undue advantage of the ignorance of the people of Africa wisely because religion is part and parcel of life in the African society.

This book goes at length to delineate Christian influence on the cultural values in Africa using the Krobo experience and to display cultural traits and interaction with the missionaries. It will also go into Christian tradition and the African tradition, which apparently would lead us into the training of the clergy and show why Christianity is being represented deceptively by "false prophets" in Africa and sometimes at the expense of our tradition.

There will be a discussion on Krobo culture and the gospel as well as cultural norms that affect Christians the most. A full discussion depicts the world of blasphemy which preachers and people call it Christianity but which I term "victims of Christianity."

It is very important to admire our traditional saints and show the similarities with the religious saints. And who are the traditional saints anyhow?

In the end, I conclude with a discussion on poverty, spelling out the tradition that must be reformed to diminish poverty which is portrayed in the book as the enemy of culture and development.

This book is relevant for contemporary religious and cultural appreciation, what it is to be Christian and African no less than the proper training of the clergy that befits the African society before they are "shipped" to Africa or any other developing country with different cultural orientation for adaptation.

Chapter 1

Church and State

Introduction

I am pretty much aware that in some parts of the world, especially in the United States of America, there is separation between church and state and there are some significant historical underlining reasons for that. Alternatively, in other parts of the world the church has influence, plays a prominent role; it stands out more in their societies. A distinctive example, in Italy especially and other parts of the world, the Roman Catholic tradition prevails prominently, with the world headquarters in the Vatican and the Pope as the Supreme Leader and referred to as the Holy Father. Similarly, in England, the king or queen, the head of state, is the head of the church of England also known as the Anglican church in some parts of the world, or Episcopal church in America. In developing societies though the arrival of the missionaries from Europe in the late 1700s and early 1800s had made viable inroads in our communities with the intention of introducing the “new faith,” Christianity, to the African people, a Christlike mission. I have reserved some space to address the early years in the next chapter; however, it is equally important to evaluate over two hundred years of coexistence and the impact of the Christian faith on our culture today so as to make some sense out of what it is to be a Christian and remain African, the Gospel and Tradition, and its relevance toward development. Who are the “players” now? What is their message to the people now that the missionaries are no more? What is happening to the African society at large, its transformation and identity as Africans, one of Mawu’s (God’s) chosen people?

To draw on Rev. Opuni-Frimpong’s concern asking the question, how does the African become a Christian and still remain African? Our celebrated former Prime Minister of Ghana, Dr. K.A. Busia, who was in 1955 the District Commissioner of Manya Krobo, my home state, asked an imperative question that has not been answered fully yet by scholars or preachers of the gospel or even traditionalists. He lamented, “Can the African be Christian only by giving up his culture, or is there a way by which Christianity can ennoble it?”

Misrepresentation of the Gospel by Self-Acclaimed Prophets

I look back today and could see so many “false prophets” in our society reminiscent of African medicine men, frantically trying to confuse the young, the old, the vulnerable, and even the intelligentsia, politicians, civil servants, and others, to think they, the self-acclaimed prophets and sometimes some of the preachers of the gospel (clergy), have most direct relationship with God and that through them miracles would happen. They would promise the people, mostly the vulnerable and ignorant, and even some influential/powerful politicians (presidents, Members of Parliament, cabinet ministers) fall for their messages without regard to their place in society as “leaders” who people look up to. The “false prophets” and some preachers go out of their way to condemn our traditions outright whereas the alternatives they offer are “gone out into the world.” Saint John’s warning puts it best in 1 John 4:1 (NIV): “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.”

This is the advice we heard from St. John in the Bible, which is so true of today. The seriousness of my concern is so eminent that I sometimes wonder whether some of them entered the priesthood as a calling or a front to serve the “almighty” cedi, naira, or the dollar. How intensively have they studied the gospel? The Apostle Paul in his letter to the churches in Galatia made it apparent to all churches, including the churches of today and tomorrow, and puts it this way:

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven preach a gospel other than the one we preached to you, let him be eternally condemned. (Gal. 1:6–8, NIV)

The motivation of most of these false prophets is money and deceit, and there are so many around today who prey on the ignorance of people, and people are forever trusting and listening to them. They are selling “anointing oil” to their followers and with some of them you will have to pay money to have a one-on-one audience with them. It is frightening and they must be watched closely and be regulated by the State. Currently in Africa people are rushing into the “priesthood” ceremoniously and there are no stringent regulations to drive the “thugs” among them away to prevent them from taking advantage of the ignorant.

Day of Thanksgiving, a Tradition

In our effort to continue with tradition that my forefathers instituted over the years to make the Gospel and tradition work together in the neighborhood of brotherhood, to benefit all of God’s children, I have thus designated the last Sunday of October, just after our annual Ngmayem festival for thanksgiving to God. On that day, all churches in Manya Krobo are supposed to bring their congregations to the community park where we all come together as a people to have an interdenominational thanksgiving church service, to praise and thank God for all his blessings throughout the year. A day of thanksgiving. It is obligatory for all churches in Manya Krobo to participate in this thanksgiving effort. Most of the seasoned churches honor this one-day demand from the people. It is our tradition. Ironically almost all the smaller individualized churches choose to stay out and further do their best to impede our efforts purposely for the fact that they do not want to miss one Sunday in the year, to collect offerings, to the Traditional Council. Which incidentally, all funds raised during the thanksgiving service go into my Education Endowment Fund to assist deserving bright and penurious students. A day for thanksgiving is a tradition in most civilized societies; the United States of America has a day of thanksgiving too, which is celebrated with fanfare and family reunion.

The moment you throw away your customs and traditions you lose your identity. What makes you a Krobo, an Asante, a Ga, a Dangoban, or an American anyway? As the Father of Krobo Nation and the steward of our customs and traditions, I have observed in my travels among other things, around the world, and have concluded that the advancement of man and society at any point in time is dependent on the adherence of the Gospel and tradition of the people. This would help the people make good choices especially about the election of their leaders who are filled with the manifestation of commitment to the people and the realization that trust, faith, and hard work can make things happen. This has been a fundamental tradition in most societies, including Africa until quite recently. If you can offer your talent, time, and money for the advancement of your community and country then it is life worth living. The entire setbacks we have experienced so far in Africa over the years are only temporary. With trust, faith, and adherence to our traditions we can advance with a few good, passionate, dedicated leaders whom I will refer to as patriots; unfortunately some of them are not leaders but thieves.

In Africa, people seem confused about it all due to the mixed messages we see and hear on the radio and national TV every day by all the “false prophets” on almost all the channels. The proliferation of all these churches is disturbing. In my “backyard” alone we have almost close to one hundred different churches. There are a couple of small churches at least on every street or lane/walkway who are supposed to spread the word, and this is scary. Is this due to poverty or a means to get a daily bread or to get rich quick at the expense of innocent people?

What exactly is the command of the Almighty God to us for our own advancement and development? If the Almighty God created every society with riches, “silver and gold,” why do we have so much poverty around us which has emerged into cynicism?

In Africa, there are more mineral resources than any other continent on earth, which means that we are blessed with riches but there is no evidence of it when one meets the people. Is this the consequence of colonial domination, result of lack of leadership or mere laziness? I need to know. In August 22, 2012, I was invited by the head of the Presbyterian Church of Ghana, the Moderator Right Rev. Professor Emmanuel Martey, to deliver a speech at the annual General Assembly, a conference of the clergy, and I chose the subject, “The Relationship between Church and State.” The address as shown below is the framework work of this book.

Address by Nene Sakite II, Klo Matse and Konor of Manya Krobo, to the General Assembly of the Presbyterian Church of Ghana on Wednesday August 22, 2012, Abetifi, Ghana.

The Rt. Rev. Prof. Emmanuel Martey, Moderator of the General Assembly

Presbytery Chairmen

District Pastors

Ministers of the Faith

Distinguish Invited Guests

My Brethren, Ladies and Gentlemen

I greet you in the grace and peace of our Lord Jesus Christ and the Holy Spirit that direct the periodical meetings of the General Assembly. It is with a big measure of humility that I have accepted the invitation to address this August General Assembly, but again I feel a little nervous how to handle the topic, but I am fine now on exactly what I want to tell you. This morning I would like to talk to you about “The Role of Church and State in Evangelization.” Again initially I was nervous because I had neither the inner ear of John the Evangelist nor his vision beyond the clouds for things revealed to be told to men. But, like unto Jeremiah, I thought God said to me: “To whomever I shall send you, you shall go. Whatever I command you, you shall say… I am with you.”

So I have come, and may the Almighty God be with me, put me behind the cross, whiles the voice of his servant come out.

Ladies and Gentlemen, for days without end, I felt pretty dizzy about almost every word of the topic: role—church—state—evangelization.

And on another plain, I thought again about the word state and wondered through whose eyes I should see it, the layman’s or the churchman’s. And then whose ministry is “evangelization.”

Ladies and Gentlemen,

Mark this well: When men and women of this world want to champion a course, they who think alike group themselves and call themselves various names, namely, association, society, congress, assembly, army, congregation, and the like. All these serve a temporary purpose and like the seasons of the year, pass away. They are all imperfect. There are only two that I will call perfect and they are the Church and the State. Perfect because they are not subordinate to any organization. The church is spiritual while the state is mundane (or if you like temporal). The one founded from a divine source and the other organized by men for men. The one following the same faith in one founder whom you will call “the corner stone of God’s house,” and the other a codified embodiment that defines its lawful existence. Note that each of the two operates under what you may call a charter. The charter of the church is the Ten Commandments. It also is contained in Matthew 28:19–20: “Go and make disciples of all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit…” It is for this purpose that he founded an institution by which men will be taught the message of salvation. In Matthew 16:18. Not merely did he found the church but indeed he left the task of bringing all peoples to full union in him and with him. In effect he commissioned his disciples to go and teach all nations and baptize them in that union. What is the lesson? All that Christ himself represented: peace, love, sanctity, respect, continence, service, unity, education, leadership, conversion to the communion with Christ. The charter of the state is the constitution of the land.

In the church, note three organs: sacred scripture, the priestly hierarchy, and the laity. In the state, note the constitution, the judiciary, executive branch, and the legislature or the citizens. My brothers and sisters in Christ, these bodies therefore are parallel and only if men will live as requested of them by the tenets of their society, oh the world will be such a perfect place also, where joy, bliss, happiness, and peace will exist for all such as the rain falls on all without discrimination.

But in church as in the state God wants happiness for man that he created after his image. There is depravity in church. Yes or no? There is corruption in the state. Yes or no? So whose fault is it if that there is no peace on earth?

Evangelization—let us note that the early writers were of (a) those who lived in close contact with Christ, whom he chose and worked with and so who had firsthand knowledge of all that happened, and (b) those who had been told about him.

Therefore evangelization should be by properly trained leaders who behave like eyewitnesses (the apostolate) and the rest who received the message, believed, and were brought in union by the medium of baptism. Propagation of faith in Christ and the hope in unseen but divine revelation, and the practice of charity are the duty of the evangelist. If we come to understand what paradise represents then the evangelizer’s labor is to portray men inheriting the loss of paradise in our first parents (Adam and Eve) and then regaining paradise in the Divine Savior.

This duty is to proclaim the gospel everywhere in the world in order to bring all people to share in Christ’s saving and repair of the damage in Eden so the world might be brought back in relationship with the Almighty God. Please note the emphasis on “all people.” It means that by grace no one will be left behind the gate of heaven. My brothers and sisters in Christ, if God’...