Ancestorhood in Yoruba Religion and Sainthood in Christianity: Envisioning an
Ecological Awareness and Responsibility
SimonMary A. Aihiokhai
Duquesne University
Abstract
Contemporary human society is faced with the reality of globalization and the
need to be ecologically responsible. To foster a lifestyle that is ecologically responsible,
the theologies on ancestorhood and sainthood in Yoruba religion and Christianity can
respectively serve as guides. The moral life in these two religions is closely linked to
maintaining harmony in the cosmos. It is not defined by some abstract non-tangible
ideology. Rather, for Christians, the moral life is rooted in faithful discipleship shaped by
the life of Christ, which leads to sainthood. The life of Christ is the concrete and
historical existence of the Man-Christ. For Yoruba religionists, the moral life is shaped by
a faithful adherence to the regulatory injunctions in the cosmos, made real by the lives
of primordial ancestors. The reward for such moral living is the attainment of
ancestorhood in Yoruba religion.
Introduction
Global warming and the ecological catastrophes that go along with it remind
humanity of the urgency to articulate an ecologically responsible lifestyle. Actions and
attitudes that continue to harm the environment are no longer acceptable. Historically,
religion has not always been used to push forward theologies that foster responsible
relationships between humans and the cosmos. The role and place of humans in the
world in relation to other creatures have sometimes been understood as one of
domination, exploitation, and subjugation. Today, as scientists continue to address the
need for technological advancements that are ecologically friendly, it is my view that
religion also can play a significant role in this prophetic witnessing. In this paper, I intend
1
to argue for theologically rooted lifestyles that embrace and promote a healthy
relationship among humans and the entire inhabitants of the cosmos. In doing this, I will
focus on the theologies of ancestorhood and sainthood in Yoruba religion and
Christianity as essential aspects of these two religions which their adherents and those
interested in interreligious living can adhere to as they seek to promote an ecologically
friendly attitude.
The way people live is greatly determined by the views they have of their
identities in relation to the cosmos. In light of this, it is relevant for adherents of Yoruba
religion and Christianity to be faithful to their theological consciousness as it pertains to
the cosmos. This consciousness is tied to the ethical life. One cannot attain
ancestorhood or sainthood without having excelled in preserving cosmic harmony.
Hence, ancestorhood and sainthood make no sense if they are not viewed in relation to
the cosmos. An ancestor, in Yoruba religion, is defined as one who has lived the ethical
life without performing actions considered taboo. Primarily, taboos are not only
understood as actions forbidden by human society; rather, they are actions that have
cosmic implications. Fundamentally, actions are taboos because they go against the
harmonious laws of the cosmos even though they may be seen as beneficial to the
individual engaging in them. This nuance needs to be reclaimed in the Christian
understanding of sinful actions. For now, it suffices to state that there is a close link
between saints and the created order in the Christian religion.
Cosmology in Yoruba Traditional Religion and Christianity
Adherents of Yoruba religion can be found in present-day Western Nigeria and
parts of Ghana, Benin, Sierra Leone, and Togo. They are also present in Brazil, Cuba, and
the United States (Lawson 1985: 51; Gordon 1979: 231-244). In Brazil, adherents of
Yoruba religious rituals are called Nago.1 In Cuba, they are called Lucumi. In Sierra
Leone, they are called Aku.
1
In Cuba, Yoruba religious rituals are called Lucumi, and in Sierra Leone, they are called Aku (Awolalu
1979: xiii).
2
In Yoruba religion, the divine is not conceived as a being unto itself; rather, it is
always in relation to the created order. This is also true of Christianity, especially in the
early church's and contemporary post-colonial theologies. God's self-revelation is always
in the context of the created order. The climax of God's relational encounter with
humanity is enacted in the incarnation of the Son of God. In Christian theology, this
relational existence of God is contained in God's essence. Creation is brought to being
from the depths of God's love (John Paul II 1994: par. 295).
In Yoruba religion, the relational existence of God is reflected in the names by
which either the supreme deity or the divinities are known. The Supreme Being is
known as Ọlọdumare, Eledaa, Alaaye, Elemii, Ọlọjọ Oni, or Ọlọrun (Awolalu 1979: 1012). As Ọlọdumare, God is regarded as the possessor of goodness in its superlative form.
As Eledaa, God is referred to as the uncreated source of all creation. Alaaye refers to
God as not just the giver of life, but as the one who transcends death. As Elemii, God is
understood as the source of being. In relation to the created order, Elemii evokes
dependence. The created order not only derives its existence from God, but is sustained
by It as well.2 While Ọlọrun refers to God's transcendence, Ọlọjọ Oni points to God’s
immanence. As an imminent being, God is present in the daily activities of all in the
created order (Awolalu 1979: 10-12). These titles of God remind the adherents of
Yoruba religion of the multiple relational contacts God has with all God’s creatures.
In Yoruba religion, God as Supreme Being is never encountered directly in a nonmaterial or spatial realm; rather, the material world serves a vital role in enhancing
relational contact with the divine. The cosmos is the medium of encounter. In this space
of encounter between humanity and the divine, ancestors and other divinities serve as
secondary mediators who help to facilitate the encounter. The cosmos is constituted of
two layers: the material and the spiritual spheres. These two spheres are
interconnected and serve as a unified locus for encounters with the Supreme Being.
Unlike the Christian understanding of heaven and earth, where the former is
2
I have decided to use the neutral pronoun to refer to God in Yoruba religion in this context for the reason
that strict male anthropomorphism does not define the consciousness of God in Yoruba religion. God can
be referred to as the supreme male or as the fruitful female (Mother-Earth) when certain aspects of human
reality are being recognized, by the adherents of the religion, as controlled by the Supreme One.
3
understood as distinct and separate from the latter, and the former as enduring and the
latter as temporary, in Yoruba cosmology, the spiritual and the material spheres are
very similar and there is easy movement from one to the other. Inhabitants of the
spiritual sphere are constantly encountering those in the material sphere through
reincarnation and/or assuming duties of ancestors to whom they are related. The
immanence of the Supreme Being evokes in the minds of the adherents of Yoruba
religion a sense of accountability to both the cosmos and the divinities whose role it is
to ensure cosmic harmony. This accountability is not to be made at the end of one's
earthly life; rather, it is made here and now.
The land serves as the incarnation of the divine presence, and as such, evokes in
the hearts of the adherents of Yoruba religion a sense of reverence both for it and for all
that is sustained by it. On a daily basis, a Yoruba religionist is aware of his/her duty to be
responsible to and for the well-being of the environment. The land bears witness to the
ethical actions of humans. This witnessing entails also a judgment. This explains why
Yoruba religionists believe that the land has two functions; first, it is the incarnated
divine presence of God. And because of its divine status, it is the source of food for the
preservation and continuity of life. Because of these vital roles of the land, actions that
violate cosmic harmony are punished by Yemalla/Yemoja/Ala (Mother-Earth).3 For
instance, a rare phenomenon whereby the corpse of a deceased person is mysteriously
unearthed after it has been buried is understood as punishment for the person's
actions, which disturbed the cosmic harmony. Just as the person caused harm to the
cosmos, his/her body will have to suffer the effects of such disharmony by not finding
peace even in death. This is the case because the land/earth is a living force in Yoruba
cosmology. Mother-Earth is the incarnate presence of Ọlọrun.
3
These different names refer to the same reality. This divinity is the sustainer and giver of terrestrial life as
well as cosmic life. She is the goddess of the seas, moon, and land. She is also the preserver of collective
human memories and secrets. Since the Yoruba people have a strong connection with the land, their history
as a people is safeguarded by this goddess. She makes ever conscious the need for cosmic harmony as the
people live out their collective and individual destinies. See Raymond Ogunade, 'Environmental Issues in
Yoruba
Religion:
Implications
for
Leadership
and
Society
in
Nigeria,'
http://www.unilorin.edu.ng/unilorin/publications/raymond/ENVIRONMENTAL%20ISSUES%20IN%20Y
ORUBA%20RELIGION.htm, accessed on 29 July 2009.
4
God is radically present in the universe and commands a conscious recognition in
Yoruba religion. God’s pervasive presence in creation is described as aterekaye: "He who
spreads all over the world." This can also mean, "He who covers the whole world or
makes the whole world feel His presence" (Awolalu 1979: 16).
In Yoruba religion, there are multiple categories of divinities: Orişas (Ilesanmi
1991: 221-223). First, there are primordial divinities. These have been with the Supreme
Being since before the creation of the material world. Second, there are historical
divinities. Some ancestors fall under this category. Some historical figures like kings,
founding fathers, and founding mothers of cities, towns, kingdoms, and tribes also fall
under this group. Third, are the divinities of natural phenomena. These include
"mountains, hills, rivers, trees, lagoons, thunder, [and] seas" (Awolalu 1979: 20). One
quality is central to all these groups of divinities: they all have the duty of preserving
harmony in the cosmos by being the ethical guides for humans and other animate and
inanimate creatures that inhabit the cosmos. One can claim that Yoruba religion is a
religion that is saturated with a sense of preserving the delicate harmony within the
universe. The divinities exist solely for the sake of being custodians of the laws the
Supreme Being has enacted to sustain the universe.
As pointed out by J. Ọmọsade Awolalu, in Yoruba cosmology there are no
"totally opposing forces." Esu is one of the divinities in the divine realm that carries out
many duties in bridging the balance between the spirit world and the created order. The
best description of Esu is the tempter. Its role is very important since it makes possible
the constant relationship between humans and the divinities. Esu is also the messenger
of the other divinities and of humans. It is Esu that "carries the supplications of humans
to the realm of the divinities." Being the one who taught the divinity Ọrunmila, the
divining art called Ifa, a portion of the sacrifice is always given to Esu anytime humans
consult the divinities through the Ifa priests and priestesses. Failure to do this incurs the
wrath of Esu.
Furthermore, Esu is not only the enforcer of punishment meted out on those
who violate the cosmic laws, but also blesses those who are devout and adhere to them.
5
Interestingly, Esu is both the cause of human immoral actions and the punisher of those
who are immoral. The reason for this unique function of Esu, as pointed out by Awolalu,
is "to make sure humans offer sacrifices to the angry gods/divinities" (1979: 29). These
sacrifices preserve and sustain human dependence on the divinities and make relevant
the covenantal usefulness of the divinities, as ones who have an obligation to protect
and provide for humans.4 Esu is the perfect reconciler of good and evil, which is also
indicative of the presence of good and evil in the world (Awolalu 1979: 30; Wescott
1962: 342-343).
The land does not only have an agrarian function in preserving and sustaining
life; rather, it is the direct and visible link between the spiritual and material. Esu plays a
vital role in preserving this balance. Whenever humans alter this balance by actions that
are considered taboos, they stand the risk of being punished by Esu. To appease the
Yemalla (Mother-Earth) and Esu, certain ritual actions must be performed. For the
Yoruba people, the land is sacred and human interaction with it must always respect its
sacredness.
There is a parallel understanding of the primordial act of Adam and Eve in
Christianity. In the Genesis account of the fall of Adam and Eve, the act of disobedience
is not an abstract action. It is an action tied to the land. Adam and Eve are given the
Garden of Eden, which God proclaimed to be their home, having life sustaining fruits
and trees that were "delightful to look at and good for food" (Gen. 2:9). Humanity is also
given the responsibility "to cultivate and care for the life-sustaining land" (Gen. 2:15).
Primordial humanity is asked to maintain a harmonious relationship with the land and
its produce. While humanity is told to eat of the fruits and produce from the land, the
fruits from the "tree of knowledge of good and bad" were to be left alone (Gen. 2:15,
3:3). Primordial humanity's refusal to obey God's command by eating from the
forbidden tree leads to a disharmonious relationship with the life-sustaining land.
Rather than being a source of sustenance, the land will henceforth become humanity's
scourge (Gen. 3:17-19). Also, it is not surprising to find in the Hebrew Scriptures the
4
See a detailed treatment of the role of Esu and the understanding of evil in Yoruba religion in E. O.
Oyelade, "Evil in Yoruba Religion and Culture" (Cenkner 1997: 157-169).
6
ethically good life being rewarded by bountiful harvest and the unethical life by famine.
Furthermore, the entire relationship of Israel with God is tied to the Promised Land that
flows with milk and honey. To understand the ethical life as one that calls for a
commitment to ecological awareness, it is important to recapture this reading of the
biblical passages on creation and the ethical life within the Christian tradition. Most
often, the moral life is understood by many Christians as simply between the individual
and God. This strict individual relationship with God without the other (humans,
creatures, and the entire created order) is not consistent with the Christian heritage.
The words of Sacred Scripture should resonate in the hearts of all Christians: "No one
has ever seen God. Yet, if we love one another, God remains in us, and his love is
brought to perfection in us" (1 John 4:12).
In Yoruba religion, sin always has a cosmic consequence. This is why taboos must
be avoided. Actions that affect the direct harmony within the community are considered
taboos. These actions also violate the precepts that the "Mother-Earth" has instituted to
guide the actions of its inhabitants. These actions include, but are not limited to, incest,
injustice against widows, lying under oath, killing orphans, farming at night, witchcraft,
and adultery. The validity of the above argument hinges on the Yoruba religionists’
belief that there is a correlation between harmony in human communities and cosmic
harmony. It is on this note that an understanding of how one becomes an ancestor and
respect accorded to the person is expressed.
The Christian notion of sainthood can best be understood in the context of one's
perception of the cosmos as it relates to the Supreme Being. The cosmos is the created
order and has one purpose–– the fulfillment of the will of God. The cosmos cannot be
viewed as some form of arbitrary reality that has an end unto itself. God wills everything
to be for a purpose (Catechism of the Catholic Church, no. 299)5. Order/harmony is
achieved when intentionality on the part of created reality is ordered toward the will of
God. Disorder, on the other hand, is achieved when members of the created sphere
5
All citations from the Catechism of the Catholic Church will hereafter be cited as CCC.
7
desire to go against the will of God. These two paths underpin the core of the human
condition.
Divine love is the creative force for the coming to be of creation. Love in itself is
always outreaching, hence, creation is a concretization of God's love, a love that not
only creates the cosmos but also is the reason for its continuous existence. This love of
God for the cosmos links it in a heightened way to the heart of God (CCC, no. 300).
Hence, the divine proclamation stating the goodness of the created sphere is a
proclamation that evokes a sense of obligation and commitment (Gen. 1:31); it evokes a
sense of obligation on the part of humans who have been made stewards of the created
sphere to preserve this goodness. It calls for commitment on the part of God because
the goodness of the created order is an enduring one which proceeds from God's
constancy. Despite the disorder introduced into the world by humans, God continues to
preserve His goodness in creation through the actions of the incarnated Son of God and
the Holy Spirit.
The presence of evil in the world is an issue that envelops the consciousness of
all Christians. The Catechism of the Catholic Church states, "There is not a single aspect
of the Christian message that is not in part an answer to the question of evil" (CCC, no.
309). Evil always does harm to the created order. The Genesis account points to this.
The corrective measures to this harm are morally good actions that are attuned to the
will of God for the cosmos.
Ancestors, Saints, and the Cosmos
Ancestors are men and women who have lived out the ethical life in such a way
that they have preserved the cosmic harmony by their conscious moral actions. Because
of this relational connection to the cosmos, they have been rewarded by the Supreme
Being with the status of custodians of the delicate harmony in the cosmos. In other
words, ancestorhood is tied to the responsibility of helping humanity to be accountable
to the cosmic laws while at the same time helping humanity to navigate through the
cosmos as people live out the ethical life. Hence, ancestors have a responsibility to the
8
cosmos. Divine presence is manifested in the cosmos, and humans and ancestors alike
have a responsibility to revere this divine presence. Similarly, in Christianity, God is said
to be everywhere. Humanity can come to know who God is through the created order.
According to Thomas Aquinas, "The world participates in Being itself and one can come
to know of God by reflecting on the ordered existence of the world" (Aquinas 1, 2, 3).
Furthermore, the Catechism of the Catholic Church states that "beginning from the
movement, becoming, contingency, and the world's order and beauty, one can come to
a knowledge of God as the origin and the end of the universe (CCC, no. 32).
Consequently, the world becomes the locus of God's goodness, in which humanity is
called to partake (CCC, no. 294; Irenaeus 4, 20, 7).
The earth is the arena for the moral life. Men and women attain ancestorhood or
sainthood by living out the will of God made manifest in the created order. For a
Christian, a holy life is one that has contributed to the preservation, restoration, and
affirmation of the goodness of God that endures in creation (CCC, no. 299). For a Yoruba
religionist, a righteous life is a life lived without violating the restrictions on taboos that
go against the cosmic laws established by the Supreme Being.
Among the different categories of ancestors are the familial and deified
ancestors. Familial ancestors are revered by the members of their living families. These
ancestors serve as the moral guide for the members of the family. Deified ancestors, on
the other hand, preserve the moral code that the nation/community lives by. They
stand out not just as exemplary figures whose lives are worth emulating, but also
perform particular functions that continue the harmonious existence of the entire
people. Ayelala is a good example of a deified ancestor. She is said to have allowed
herself to be buried alive to prevent the warring nations of Ijo and Alaje from engaging
in violent conflict. Her sacrifice for the sake of peace was to be a constant reminder to
the citizens of these nations of the need to always live in harmony. Anyone who goes
against this expectation is considered to have committed an act of taboo. Her heroic
action of agreeing to be killed to maintain the peace accords her this deified status
(Awolalu 1979: 41-45; Awolalu 1973: 87-89). In Christianity, the person of Jesus and his
9
redemptive act of dying for sinful humanity is similar to the figure of Ayelala in the
religious cult of the people of Ijo and Alaje. The action of Christ is an action that restores
peace to the multiple relationships of humans (CCC, no. 312).
Ancestors abide in both the material and spiritual realms of the cosmos. In the
spiritual realm, adherents of Yoruba religion believe that there are strata of social
existence just as there are in the material realm. When one has lived an exemplary life
and has died, one goes to join the community of ancestors. This is similar to the notion
of sainthood in Christianity. One attains sainthood when the life lived is rooted in
faithful witnessing to the virtues that produce harmony, peace, and love with the aim of
bringing about the reign of God on earth while belonging to and adhering to the creedal
beliefs of a particular Christian faith tradition (CCC, no. 2011).
In Yoruba religion, this material realm of the cosmos is not seen as fallen. Hence,
because the spiritual realm is a replica of this material realm, the greatest reward for
the good life is to be reincarnated back into one’s family. Reincarnation of the ancestors
does not mean "the complete absence of the ancestral spirit from the spiritual realm"
(Awolalu 1979: 60). This notion of the spiritual realm being similar to the material realm
in which we live evokes in a Yoruba practitioner a sense of awe and consciousness of the
sacred as he/she relates with all of creation. It is within these unified realms of the
cosmos that the goodness of the Supreme Being is experienced. Furthermore, the
practitioner is compelled to be ecologically responsible since the destruction of the
material realm entails a destruction of the locus for ancestral reincarnation, which is a
visible sign of God's love for him/her, his/her family, and his/her community. To live in a
society without ancestors is tantamount to the absence of God's love. Ancestors help
the members of the community to respond adequately to the precepts that enhance
cosmic harmony.
In Christianity, while there is no doctrine on reincarnation, there is also a strong
ecological awareness. There are instances of a sense of preserving order in the universe,
which today can be drawn upon by Christian scholars interested in constructing a
10
theology on cosmic harmony. As Tertullian writes, concerning the resurrection of the
flesh and the final judgment of humanity,
Thus it follows that the fullness and perfection of the judgment consists
simply in representing the interests of the entire human being. Now,
since the entire man consists of the union of the two natures, he must
therefore appear in both, as it is right that he should be judged in his
entirety; nor, of course, did he pass through life except in his entire state.
As therefore he lived, so also must he be judged, because he has to be
judged concerning the way in which he lived. For life is the cause of
judgment, and it must undergo investigation in as many natures as it
possessed when it discharged its vital functions (Tertullian XIII).
The participation of the material flesh in the final judgment of the spiritual soul
demands responsible living in the material world that ensures the preservation of the
cosmos (CCC, nos. 457-460). Tertullian further states that the pagans have no sense of
the importance of the material world as shown by the way they treat the bodies of the
dead (Tertullian I). Also, Gregory of Nyssa notes that the human body and the human
soul are created by one source, God, who has destined them toward one end (Gregory
of Nyssa XXIX, 1).
The conditions for sainthood are rooted in discipleship. It is discipleship in Christ,
who is the perfect human. In Christianity, the good life is not shrouded in some elusive
abstract realm. Rather, it is revealed in the person of the human Jesus who is the
incarnate Word of God (Haroutunian 1953: 105). The Son of God takes up human
nature, lives among humans, is killed by humans, and through His death redeems
humans from their fallen state. Discipleship is to follow the precepts of Christ revealed
both in the words of scripture and the continuous ministry of the Church as contained in
its tradition. This discipleship is authenticated by and in the day-to-day lived encounters
with the entire created order. It might be argued that the universe is the litmus test for
sainthood in the sense that how a Christian treats the created order determines
11
whether he/she can attain sainthood. This way of viewing sainthood places the Christian
virtues in direct relation to the enhancement of God's goodness in the cosmos
(Aihiokhai 2008: 1-13). There is a growing awareness today among the Roman Catholic
Church's hierarchy to stress the moral urgency and the duty of all humans, particularly
Christians to see the preservation of the universe as a Christian obligation that binds all
of humanity.6
Social Relations with Ancestors and Saints
Both Yoruba religionists and Christians have rituals that commemorate the lives
of men and women who are considered ancestors or saints. In Christianity, the creedal
belief in the communion of saints is vital to humanity's relational connection with the
saints. The Catechism of the Catholic Church asserts that: "The communion of saints is
the Church" (CCC, no. 946). Explaining what this communion entails, the Catechism
quotes Thomas Aquinas' argument that "Since all the faithful form one body, the good
of each is communicated to the others" (CCC, no. 947). Consequently, the celebration of
the lives of the saints and their intercessory roles within Christianity are linked to the
moral life of Christians. In the Roman Canon, the celebrant commemorates the Roman
martyrs, along with all the saints, and calls upon them to sustain the Christian
community in their journeys to moral perfection and salvation (Paul VI 1973: 543).
When a Christian prays the Glory be to the Father… prayer, he/she is made
conscious not just of the everlasting glory of God, but of his/her responsibility to be part
of the eternal world that renders praise to God. He/she also is made to take seriously
the laws that preserve harmony within the universe. The prayer is not just the
recognition of the works of God, but also a reminder that Christians have a duty to make
sure these works of God endure under their stewardship.
Discipleship in the Christian sense is not understood as solely an intellectual
assent to faith in Jesus. Rather, it is actualized in the moral life. Christians, on a daily
6
The recent Vatican statement on global warming and the need for practical strategies to combat it is
revolutionary. The Vatican position makes global warming and humanity's contribution to it a moral issue.
(Vidal and Kington 2007: 23)
12
basis, have a vocation to live out peacefully with other humans, with themselves, and
with all of creation. The Christian scriptures are explicit about concretizing one's faith in
Jesus; "If a brother or sister has nothing to wear and has no food for the day, and one of
you says to them, 'Go in peace, keep warm, and eat well,' but you do not give them the
necessities of the body, what good is it? So also faith of itself, if it does not have works,
is dead" (James 2: 15-17).7 In other words, Christians, through discipleship, maintain,
preserve, and bring about fellowship of oneness by being there for the other. This
entails being faithful to their vocations and taking risks for the other [all of creation]
even to the point of dying. This is made possible by adhering to the traditions and value
systems that help shape the response of one when the need arises to become a
mediator. For a Christian, the story is the totality of the salvation history, which begins
and continues in and through the perfect mediating sacrifice of Jesus Christ. He/she is
there for his/her brothers and sisters (all creation) even before they become aware of
the need for him/her (Aihiokhai 2008: 6).
The link between Christian virtues and the created order cannot be severed
without ending in a false notion of holiness. Thus, the flourishing of the universe is tied
to the flourishing of the virtues by the mere fact that the human person is not just part
of the universe, but is at the heart of the universe. He has the obligation of maintaining
and sustaining the universe (Aihiokhai 2008: 10-11; Schaefer 2005: 791). This
relationship between the universe and humanity is one of interdependence. An ordered
and harmonious complementary relationship reflects the will of God for all of creation
(CCC, no. 340).
In Yoruba religious rituals, libations are constantly offered to the ancestors as
recognition of gratitude and supplication. The land is the medium that links the
ancestors to the nation, the family, or the individual. This is why libation is offered to
the ancestors through the pouring of the drink on the bare soil near the ritual space.
7
The point here is not to get into the theological dispute that many Christians have had over the primacy of
faith or good works; rather, it is to emphasize the close relation between faith and good works. Christian
faith that does not produce good works is not authentic faith, and good works that do not reflect the faith
received are questionable.
13
While this ritual is being done, the one offering libation also grounds himself/herself by
having direct bodily contact with the land.
The familial and deified ancestors are commemorated each year, particularly
during the New Yam Festival when the first proceeds of the harvest are offered to the
ancestors for making it a safe and productive season. During this festival, the ancestors,
called Egungun, appear in the midst of the people dressed in masks and symbolic
clothing (Awolalu 1979: 66; Olupọna 1993: 253). A bountiful harvest is symbolic of
harmony within the cosmos. A poor harvest means that harmony within the cosmos has
been broken and must be restored; else, the tribe ends up being extinct.
A Common Path for Christianity and Yoruba Religion
It is my view that these two religious traditions have within their tenets, aspects
that can help to redirect humans' perceptions of their place in the world and become
more accountable in their use of natural resources. Adherents of these religions will
have to take seriously the warnings of scientists who continue to inform human society
of the need to change current behavior patterns and habits that cause harm to the
ecosystem. The time to resuscitate such creedal views that enhance harmony and
world-friendly actions is now. A Christian and/or a Yoruba religionist cannot afford to
ignore what is happening today, as has been the case in certain times of our historical
past.
The cosmos is the constant offering given by humans and the divinities to
Ọlọdumare. This understanding is present as well in the Christian worldview. Christ's
incarnation has made the cosmos the theater of divine drama. This act, along with the
Yoruba understanding of the place of God in the cosmos, is a reminder to all people of
the need to be watchful and respectful of the cosmic laws. Humans cannot see
themselves as the sole focus in the cosmos. To do so is to displace God, who is the
source of its existence. While God transcends the cosmos, God is never alien to it. God's
presence in the cosmos is not at the margins, but rather at the heart of the cosmos. God
is the source of harmony.
14
For Yoruba religionists, the notion of God being at the center of the cosmos is
concretized in their understanding of the land. The land is deified. It is both the means
of sustaining life and the link between the created world and the Supreme Being.
Furthermore, one can also argue that just as the incarnation of the Son of God in
Christianity is seen as the ultimate link between God and the created order, in Yoruba
religion, the land is the incarnated presence of the Supreme Being. The land is sacred
and performs a prophetic role by reminding Yoruba religionists to be watchful of their
actions. It also rewards those who have helped to preserve the cosmic harmony through
their actions by providing bountiful harvests for those who are farmers and wildlife for
those who are hunters.8
The above argument of the sacredness of the entire created universe in Yoruba
religion is one that can help Christians to recapture within their religious heritage the
call to take seriously the need for a fuller understanding of the Christian understanding
of the incarnation of the Son of God. Christ did not become human for the sake of
humanity alone. Rather, Christ became human (a creature) so that all of creation could
be restored back to the original will of God. With this understanding, Christians can no
longer see themselves as the only privileged creatures that can use the cosmos as a
means for achieving the good life. The whole of creation partakes of the gift of the
incarnation that is redemptive and elevating. Creation becomes elevated to a higher
level, one that is worthy of a relationship with the divine. It is from this perspective that
a Christian can truly pray and believe that this created universe is a world without end.
8
It is not surprising then to find that this prominent role of the land has been personified in the feminine
identity. God's presence in the created order is in the feminine. This fact shapes the entire religious
character of Yoruba rituals. Every Yoruba person is expected to imbibe and reflect these feminine qualities
of care, fruitfulness, nurturing, and presence in all that he/she does since he/she bears the image of God
within him/her. Furthermore, the Yoruba woman is naturally disposed to be the religious representative of
the divinity, Yemalla. In fact, most of the priestesses of the goddess/divinity Yemalla (Mother-Earth) are
women. This aspect of human physiology and gender identity needs to be explored in Christian theology.
The male priesthood of Roman Catholicism does not always reflect this close connection between the landfertility and the Divine. Very often, God is represented as the lawgiver who gives authority to humanity to
dominate, subdue, and conquer the earth/land. This attitude seems to have led to some of the abuses
humanity has perpetuated that have affected the ecosystem. A fundamental question that Christian
theologians ought to be asking is: how does and can a male priesthood reflect and represent an attitude of
fertility, abundance, nurture, and care in relation to human relations with the cosmos. Perhaps Yoruba
religion may be beneficial to this project.
15
This divine action has made the whole of creation a sacramental means of experiencing
divine grace. This point is stressed by Augustine of Hippo when he reads the Genesis
account of creation through the lens of its sacramental significance. Every action and
creature created by God serves as means of experiencing the divine (Augustine of Hippo
XIII).
In the creation accounts of both religious traditions, while humans partake in
God's image, a re-evaluation of how this plays itself out in relation to other creatures in
the universe needs to be pursued. Science has helped human society to realize that the
earth is not the sole planetary system. The growing awareness of the
interconnectedness of the different planets calls for a more conscious attempt to
constantly evaluate how our actions affect the total well-being of the solar system.
Both the Yoruba religion and Christianity stress the rationality of humans as
coming from their close link with the image and likeness of the Supreme Being. This
understanding has ecological implications. Just as God is the sustainer of the universe,
humans have an obligation as inhabitants of the universe to maintain and preserve it.
Humans participate in cosmic harmony by being both beneficiaries of the divine gift of
order and preservers of the laws of nature that make this harmony a reality.
It ought to be stated also that both religions recognize the role of the Supreme
Being in the creation of humans. While in Yoruba cosmology, it is the duty of Ọbatala to
shape the human form and that of Ọlọdumare to breathe life into the form. For
Christians, God is the one who shapes humans and breathes life into them. This is what
makes humans sacred and partakers of divine life in both religious traditions. But the
story does not end there. Oduduwa carries out the mandate of the Supreme Being by
creating the cosmos in Yoruba religion (Lawal 2001: 499-500). God, in Christianity,
makes the cosmos and all that it contains. These actions proceed from the divine will,
and this understanding makes all of creation sacred. Hence, both Christianity and
Yoruba religion affirm in strong terms the sacredness of the universe.
The Christian understanding of the created order can be used as a force for
accountability that achieves harmony in the universe. Rather than flee from the fallen
16
world, the primordial mandate given to humans to have dominion over the created
order can become a mandate for rectifying the wrong being done in the world. Thus,
one can say that to be a Christian is to have a creative identity. The creative dimension
of the Christian vocation is one of accountability, respect, and commitment that
preserves and accounts for the natural resources in the world. To be a Christian from
this perspective transcends any form of intellectual ascent that is devoid of any
responsibility.
Yoruba religionists operate from a very practical perspective. For them, health is
tied to harmony in the cosmos. When one distorts the cosmic harmony through actions
that have negative ecological implications, the consequences lead to illnesses,
barrenness, and a high mortality rate. Hence, to attain ancestorhood, one is challenged
to be respectful of the delicate balance in the cosmos. Both the Hebrew and the
Christian biblical accounts of God's declaration of the goodness of all of the created
order are similar to the Yoruba sense of the sacredness of the earth. This shapes how a
Yoruba religionist lives, and relates with others, with the cosmos, and with the divine.
Just as the Christian teaching on the final resurrection points to the unification of
the glorified body with the soul at the last judgment one can argue that what God has
created cannot go out of existence (Ratzinger 1990: 268-278). Thus, the cosmos that
God proclaims to be good cannot stop to exist completely at the eschaton. All of
creation will partake of the eschaton. It is not just the sole privilege of humans. This is
the case because it is all of creation that partakes in the effect of the salvific incarnation
of the Son of God. Also, in Yoruba religion, the eschaton is not to be understood as the
cessation of the existence of the cosmos. This is absurd considering the cosmos is the
dwelling place of the Supreme Being. The eschaton is ‘always now’ in Yoruba religion,
thus adherents make a constant effort to make the world a better place and to obey the
laws of creation that renew and sustain the cosmos.
17
Conclusion
Yoruba religion and Christianity offer two distinct but complimentary insights
into human relationships with the cosmos and with the divine. In their treatment of
human existence, they both have one conclusion: human existence does not end in the
here and now. Life transcends death and this transcendence calls for accountability on
the part of all humans and an obligation to live the good life. Ancestorhood and
sainthood serve the ends of these religions. They are means towards a continuous and
intense relational link with those who have not crossed the thresholds of physical death
and our link with the entire cosmos.
Due to advancements in technology and increased migration, perhaps the time
has come for followers of these two religions and external sympathizers to take an indepth look at their creedal heritages and through this attitude reevaluate their
approach to the cosmos.
The zeal for attaining sainthood or ancestorhood can no longer be seen as a
flight from the world. The world cries out to all humans to take up their responsibility of
being stewards of the Supreme Being in the way they use the natural resources
contained in it. To be a saint or an ancestor is to take seriously this vocation of
stewardship and to respect the land from which humanity derives its material being. If
we are conscious of and internalize, through our actions, the words in both the Hebrew
and Christian scriptures, "for you are dust, and to dust you shall return," we cannot but
treat the earth in a more humane way (Gen. 3:19). After all, after a life well lived here
on earth, will it not be appropriate to be buried in a healthy land? Or do we want to
inherit a healthy land, and pass on to future generations a land full of thistles (Gen
3:18)? Ancestors and saints can be exemplars for those who want to take seriously the
commitment to preserving cosmic harmony.
18
SimonMary A. Aihiokhai Ph.D. (Candidate) is studying Catholic Systematic Theology at
Duquesne University. His areas of interest include religion and economic development
in developing countries; religion and ecology; religion and identity; and theology,
phenomenology, and culture. He has an extensive background in first evangelization in
Nigeria and he is involved in Muslim-Christian dialogue.
[email protected]
19
20
References
Aihiokhai, S. A. 2008. "Roman Catholic Virtue Ethics since the Second Vatican
Council: An African Perspective," (Presented at the Annual Conference of African
Studies Association Held in Chicago, Illinois, 15 November 2008): 1-13.
Aquinas, T. Summa Theologiae 1,2,3 http://newadvent.org/summa/1002.htm (accessed
May 21, 2009).
Augustine of Hippo. The Confessions, Book XIII http://newadvent.org/fathers/index.html
(accessed May 22, 2009).
Awolalu, J. Ọ. 1979. Yoruba Beliefs and Sacrificial Rites. London: Longman
Group Limited.
---. 1973. "Yoruba Sacrificial Practice," Journal of Religion in Africa 5: 2: 81-93.
Gordon, J. U. 1979. "Yoruba Cosmology and Culture in Brazil: A Study of African
Survivals in the New World," Journal of Black Studies 10. 2: 231-244.
Gregory of Nyssa. On the Making of Man XXIX, 1
http://newadvent.org/fathers/index.html (accessed May 22, 2009).
Haroutunian, J. 1953. "Christian Faith and Metaphysics," Journal of Religion 33. 2:103112.
Ilesanmi, T. M. 1991. "The Traditional Theologians and the Practice of Orişa
Religion in Yorubaland," Journal of Religion in Africa 21. 3: 221-223.
Irenaeus. Adversus Haereses, 4, 20, 7 http://newadvent.org/fathers/0103420.htm
(accessed May 21, 2009).
John Paul II. 1994. Catechism of the Catholic Church. Citta del Vaticano: Libreria
Editrice Vaticana.
Lawal, B. 2001. "Aworan: Representing the Self and Its Metaphysical Other in Yoruba
Art," The Art Bulletin 83. 3: 498-526.
Lawson, E. T. 1985. Religions of Africa: Traditions in Transformation. San Francisco:
Harper & Row, Publishers.
Ogunade, R. "Environmental Issues in Yoruba Religion: Implications for
21
Leadership and Society in Nigeria,"
http://www.metanexus.net/conference2005/pdf/ogunade.pdf (accessed July 29,
2009).
Olupọna, J. K. 1993. "The Study of Yoruba Religious Tradition in Historical
Perspective," Numen 40. 3: 240-273.
Oyelade, E. O. 1997. "Evil in Yoruba Religion and Culture," in William Cenkner (ed.),
Evil and the Response of World Religion. St. Paul, Minnesota: Paragon House:
157-169.
Paul VI. 1973. Roman Missal. New York: Catholic Book Publishing Company.
Ratzinger, J. 1990. Introduction to Christianity. Translated by J.R. Foster. San
Francisco: Ignatius Press.
Schaefer, J. 2005. "Valuing Earth Intrinsically and Instrumentally: A Theological
Framework for Environmental Ethics," Theological Studies 66: 783-814.
Tertullian. De Resurrectione Carnis Books I and XIII
http://newadvent.org/fathers/index.html (accessed May 22, 2009).
Vidal, J. and Tom Kington. 2007. "Protect God's creation: Vatican issues new green
message for world's Catholics," Guardian.co.uk. Friday April 27, 2007.
International section: 23
Wescott, J. 1962. "The Sculpture and Myths of Eshu-Elegba, the Yoruba Trickster.
Definition and Interpretation in Yoruba Iconography," Africa: Journal of the
International African Institute 32. 4: 336-354.
22