THE CONCEPT OF GOD IN THE IGBO TRADITIONAL RELIGION: A

REDEMPTIVE ANALOGY FOR CONTEXTUALIZING THE GOSPEL

AMONG THE IGBO.
BY:
OKONKWO, CHUKWUKA .D.P

As Africans, there is a strong need for us to begin to develop and study

certain religious concept from the Bible in light of our foundational traditional
religious practices, as this will help us to fully comprehend and understand
these biblical pictures and the basis for our believing what we believe as
Christians and to be able to create a redemptive analogy to meet and reach
the unreached people among our different people groups. Professor John
Mbiti, argues that there is a serious need for Christianity to be indigenized
and contextualized in Africa. This statement by Mbiti, is an immediate call for
the contextualization of the Gospel in Africa. This implies interpreting the
Gospel in our own terms, imageries and in light of African Traditional
Religious practices to the extent that the Gospel still remains genuine and
unadulterated. This implies having Christianity in Africa that is totally void of
the Western cultures, ideas, norms and blends. It opines a call for thorough
African Christian scholarship and research, where African scholars begin to
develop African oriented and blended ideas and interpretation of the
Scriptures, employing research and still being true to the context, message
and culture of the Bible. This calls for us to take a deep study into the
background of our traditional religions in order to do proper biblical
interpretation and be more relevant in our missionary activities. Thus, this
research is centered on the Igbo traditional concept of god and how it can be
used to hook the fish.

THE IGBO PEOPLE OR NATION

The Igbo are a people of large majority in the black nation this point is
articulated thus; “The Igbo, sometimes referred to as Ibo, are one of the
largest single ethnicities in Africa” (New world 2011). In affirming this, it can
be stated that the Igbo people are a very vast and well travelled people, as
they can be found in all parts of the world. Statistics holds that there are
more Igbo in Diaspora than there are at home. This begins to make people
from other race to ponder and ask their selves questions concerning who the
Igbo are; where they came from etc. it is surprising to say that experts are
till date not certain of the origin and meaning of the word “Igbo” (Arinze
2008, 1).
The Igbo nation occupies the major part of the South eastern part of Nigeria
as their home. According to Awolalu and Dopamu, the Igbo people, “speak a
common language called ‘Igbo’, although there are dialectical variations. But
the dialects are usually mutually intelligible” (Awolalu and Dopemu 1979, 3).
These dialectal variations are called ‘olu mba’, connoting ‘the tongues of a
people or place’ and is a result of the vast nature of the land space occupied
by this nation and can also be likened to the disparity that exists with the
English language. The people in spite of this dialectal disparity still have a
common language called ‘Igbo izugbe’, which connotes a general Igbo
tongue. This Igbo Izugbe is informed chiefly by the Onitsha and Owerri
dialects (i.e. a combination of the both) (Arinze 2008, 2).
The Igbo, live in community and share a communal life. To the Igbo,
isolation is a reproach and for only those infected with terminal diseases and
those who are regarded as impure. An Igbo proverb affirms that ‘Onye
galaba, so ya ayili; a proud man will go alone’. As Green M. noted that
“Solitude is held to be a mark of wickedness.” (Green 1947, 253). They love
communication and the chief method is through the use of proverbs. The
Igbo believe that talking without the use of proverbs is to talk like kids,
hence the use of proverbs in communication, just as they say “atualu oka
omalu, ma atualu ofeke o fenye isi n’ohia” this implies that when a wise man
is talked to in proverbs, he understands but when a foolish man is talked to
in proverbs, he throws it away. Prof. Danny McCain observed this in his
speech at the 400th year anniversary of the King James Bible held recently in
Lagos, Nigeria. McCain noted that the chief method of communication in
Africa (which the Igbo belongs to) is through the use of proverbs. The Igbo
defines proverbs as “Ilu bu mmanu ndi Igbo ji eri okwu” which implies that a
proverb (Ilu) is the oil which the Igbo use to eat or digest words.
Awolalu and Dopemu observed that “The Igbo have always been active and
progressive people. In economic, cultural, social and political affairs, they
had already attained; an enviable standard before the advent of the British”
(Awolalu and Dopemu 1979, 3). This is true of the Igbo as they are a very
enterprising people, they are marketing and business inclined. Before the
advent of the British in the Igbo nation, there already exist a standard
business organization and marketing structures as they divided their week
into four market days and for each, there’s a particular market to be sold,
hence the idea of trading and doing business which the Igbo has today
cannot be said to have emanated from the British colonization like other
nations. Rather it will be more appropriate to say that there already exists a
unified trading system among the people before the advent of the British
which was expanded by the British colonization.

The Igbo family system

Marriage is an age long tradition in the African society. One may find it
difficult to say how marriage originated. This is also true of the Igbo culture
which is in no way different from other African cultures.
The role of the family is extremely significant in the Igbo culture. The
influence and impact of the family is felt not just at the local serenity, but
also at the international serene. To the Igbo, the family is an institution that
ought to be respected and reverenced as it is the first institution which every
man finds himself. The Igbo culture holds a great respect for the family
institution. The family ties are strong as one must take note of all his
relatives both in-laws (ndi ogo), maternal relatives (Ikwunne) and others.
The marriage culture is not just between the couple but is a long process of
family ties which involves both families. According to Jordan 1948, “Marriage
is not just the affair of a young man and his fiancée, but a long process
between both families, entailing the marriage dowry payments by the fiancé,
religious ceremonies and sacrifice, and the celebration itself” (Jordan 1948,
222). This confirms that the marriage rite among the Igbo involves the
payment of Dowry (Ime ego isi Nwanyi) which is the principal thing that
signifies betrothal of a girl to her suitor, the religious ceremonies which
involves sacrifice (it should be noted that these sacrifices are aimed at
procuring fruitfulness in marriage, happiness, wealth and cordial relational
ties between both families and is offered to the ancestors of the girl to grant
their daughter fruitfulness in her new home and marriage), and of course the
marriage rite itself (Igba nkwu Nwanyi) which gives the man full ownership
of the lady. According to Adesogan, “Most parents …will not give their
daughters away without traditional marriage or dowry. They think that it is a
good thing because it is the way of preserving aspects of the rich culture.”
(Adesogan 1984, 66), thus for the completion of formal marriage rites, the
dowry of the lady must be paid after which the traditional marriage comes
signifying the union and agreement of the marriage.
In the Igbo culture, marriage is seen as a permanent union between a man
and a woman for the propagation of children, man does see marriage as a
permanent life union between husband and wife. Just as was noted by Kore
1989 concerning family cultures, in the Igbo culture, having one wife is an
abuse and a sign of laziness. It is a source of pride for a man to have many
wives, as one’s greatness is measured by the number of wives, children and
yams he has (Kore 1989, 7). It should be noted that in the Igbo culture,
most polygamous men are traditional title holders, merchants who can carter
for more than one wife and farmers who can acquire plenty wives who help
them in their farming.
Just like in the Biblical culture or days, in the Igbo family system, both a man
and his wife doesn’t live together in the same hut/house. The man stays in
his Obi while the woman stays in her Mkpuke. The woman must never go in
to her husband’s Obi except invited over by the husband (remember the
days of Queen Esther in the Bible).
Ancestral veneration is one of the main components in the Igbo traditional
family system. They give a high respect recognition, awe to their ancestors
and these are largely due to the fact that the ancestors are perceived to be
living and keeping watch over the affairs of the living (Ezekwugo 1992, 88).

The Igbo Social culture

As a result of the fact that the Igbo are a very communicating people and
live together, they are a very social people. They are very communal in
nature. This communal nature of Ndi Igbo, is expressed in the writings of
Onwubiko 1991 “Go the way that many people go, if you go alone you will
have reason to lament” (Onwubiko 1991, 13). They exist in families, kindred,
clans, villages and villages (which makes up a community). This is enshrined
in the thoughts of Udobata 1990 that “different villages and village-groups
lived so close together in the past that it was difficult for a visitor to locate a
distinctly marked boundary between one village and the other”. (Udobata
1990, 7).
As noted by the Encyclopedia “Igbo society places strong emphasis on
lineage kinship systems, particularly the patrilineage” ([Link]
2011), this statement affirms that Ndi Igbo (as they call themselves), are a
people who respects close relational ties. Ugwu Tagbo C.O 2002, states that
“The Igbo also believe that the filial love and attachments which link them
with their parents should be constantly greased for continuity of the linage”.
(Ugwu 2002, 194). Belonging to a village, is based on family ties or
genealogical streamline, as they trace their genes through the paternal ties.
The kindred is called the “Umunna” which means children of a common
ancestor (father). This group is made up of all the males of different family
compounds in a certain village. This group serves as the police of its
members and settles strives among them, ensuring peace and tranquility
within the domain. The females, who hail from this Umunnas, are referred to
as the Umuada (the daughters of the family). These umuada can also settle
disputes among their brothers only when invited. They also cautions or
disciplines any erring wife of their brothers.
Beyond the kindred, the age grades also exist. This group is called the ‘otu
ogbo’, and consists of men of the same age. As was affirmed by Arinze 2008,
these age grades, “help to maintain law and order, bring suspected criminals
before the elders, collect fines, and give general help in public works.”
(Arinze 2008, 7). They enforce social, religious and communal relationship
among their members. When a member of each is getting married, it is
expected that his “otu ogbo” accompanies him. And on occasion of death,
they put up some traditional and religious rites for burial.
THE IGBO TRADITIONAL RELIGION
The term religion needs to be explained for a better understanding of the
subject matter in this chapter. According to Arinze 2008, he defined religion
in two ways both objectively and subjectively thus;
1. Subjectively, religion is the consciousness of one’s dependence on a
transcendent Being and the tendency to worship Him.
2. Objectively, religion is the body of truths, laws and rites by which man
is subordinated to the transcendent Being. (Arinze 2008, 14).
Notable, the second definition above is derived from the first definition thus
implying that religion is the consciousness of man on a Being who is
transcendent, the body of truths, laws and rites through which the man is
subjected to the worship of this transcendent Being. Going by this definition
given above, it can boldly be affirmed that the Igbo possesses their own
unique religion as one can see all the element of the definition of religion
given above among the Igbo (this subject shall be discussed below) but
because of the observation of Arinze 2008, as earlier stated in chapter one,
this religion is better clarified as the traditional religion of the Igbo. But
whether traditional or not, it should never be out written that the Igbo never
had an organized religious system.

The Igbo people like any other people of Africa have their own religious
system, belief and practices prior to the coming of Christianity in 1857, and
this traditional religion of the Igbo is still practiced by strict Igbo
fundamentalists who believe that the Gospel is the Whiteman’s religion that
needed to be avoided at all cost. It should be noted that the daily life of the
Igbo is never separated from their traditional religion as they hold to it and
believe in it more than they believed in their selves. The traditional Igbo man
has his religion so much enshrined and embedded upon him and his daily
living to the extent that one can hardly distinguish the former from the later.
“Igbo traditional religion on the other hand involves all the beliefs, practices
and ritual elements handed down from one generation to another. It is one
of the richest cultural heritages of the Igbo because they are obdurately
religious.” (Ugwu 2002, 12).

THE OBJECT OF BELIEF IN THE IGBO TRADITIONAL RELIGION

The traditional Igbo religion is formed on three distinct objects. These object
as was noted by Arinze 2008, includes “God, non-human spirits and the
Ancestors.” (Arinze 2008, 15). These three forms the pillars on which the
belief system of the traditional religion of Ndi Igbo.
By objects it is meant the formation of believes among the Igbo
Traditionalists. They hold unto the belief in three distinct objects. They
believe that God created the world, the non-human spirits assist’s God in the
preservation of the world, while the ancestors are left with the role of prime
factors that exist and aids in the shaping of things and events, capable of
influencing the destinies and actions of mankind. But for the course of this
study, our focus will be on the concept of God.

THE IGBO TRADITIONAL CONCEPT OF GOD

In what appears to be a contrast to what certain people believe especially
the African Guide website, which stated termed the Igbo as “These
Polytheistic people” (African Guide 2011), this does not agree with the
commonly accepted fact among the Igbo concerning the Igbo traditional
religion as the Igbo man claims that he believes in the existence of one
Supreme Being (as it is in the definition of religion). This is confirmed by the
New world encyclopedia which states that “The Igbo are a profoundly
religious people who believe in a benevolent creator, usually known as
Chukwu, who created the visible universe (uwa), and is especially associated
with rain, trees and other plants.” (New world 2001) and Arinze 2008, who
asserts that “The Igbo man believes firmly in the existence of a Supreme
Being:” (Arinze 2008, 15). Even the Sierra Leonean writer Harry Sawyerr
noted that there is a strong belief of God among the Igbo as he stated that
“one cannot but be impressed by the fact that among all the tribes which
have been studied, there is always some reference to God as the centre of
the supreme Authority which controls the world. Indeed all the various tribes
possess a name for God….Chuku among the Ibo, also of Nigeria” (Sawyerr
1970, 3).
Even some of the earliest Missionaries to Africa did understood the fact that
the traditional Africans (including the Igbo) whom they met on their arrival,
had a pre-knowledge of God. Naylor 1905 opines that:

It is a fact of tremendous significance that despite the centuries of the

Pagan’s blind groping after demonical spirits, despite the barbarities
with which his daily life has abounded for generation upon generation,
despite the “abnormal folds of animalism” with which it is covered, the
idea of God persists, and is capable of revival and enlargement. Some
missionaries find a distinct conception of the supreme God. (Naylor
1905, 89).

This idea of Naylor, who was part of the 19 th century missionaries to Africa
shows that they did not meet a people who were ignorant of God but a
people who were like the Athenians of the Bible who were worshipping an
unknown God and Paul believed this unknown God to be the Almighty God
(Acts 17:22-31). This includes the Igbo as they are a part of the people
called Africans. But in further distinguishing of the traditional religion of the
Igbo from Christianity and in a bid to avoid the mistakes and extremes which
some scholars have veered into, it should be noted that this belief of a
Supreme Being in other words God, can never be placed as equal with the
Christian belief and faith in God (Elohim). As was noted above by Naylor, the
traditional worship and practices of the pre-Christian African, was one of
blind demonical groping but even at that one must not completely deny the
idea of a Supreme Being among Ndi Igbo.
The idea that the Igbo hold a view (Traditionally) of a Supreme,
transcendent Being is supported by Iwe N.S.S. in his 1988 Ahiajoku lecture,
when he stated that “the Igbo perceive God as a person with all the
attributes of a divine personality in the transcendental, absolute and eminent
degree. Though the Igbo see God as transcendental in His being and
perfection, they believe strongly in his immanence in creation.” (Iwe 1988).
They believe that they were created by this Supreme Being. This Being is so
beneficent in character, above every other beings and spirits. This Being
controls all things both in heaven (Elu-igwe) and earth (Elu-uwa).
This “God” is believed to be just as he “dispenses rewards and punishments
according to merits.” (Basden 2006, 177).
According to certain teachings and ideas, this Supreme Being or God is
referred basically in three distinct names:
 Chukwu (Chi-ukwu) which means the Great or Supreme God.
 Chineke which means the Creator God.
 Olisa bulu uwa (Osebuluwa in the short form) meaning the God who
fashions or upholds the world.
To the Igbo man who tries to elevate his traditional religion to the same
level as Christianity, God cannot be subjected to the above three names
alone as they also name God according to their “revelation” of him. Thus
some individuals may call him; Onyeokike (the person who creates), Obasi di
n’elu (the God who resides above), Igwe ka ala (Heaven above the earth,
this name denotes the superiority of God to man), Ama-ama-amasi-amasi
(One who is known but never fully known). Other idea of this God in names
is reflected in the names given to children by their parents as; Chukwuneke
or Chukwukelu (it is God who creates), Chukwudindu (God lives). Some
names ascribes praise to this God like; Chukwudinma (God is good),
EkenediriChukwu (thanks be to God). Others either talks of God’s greatness,
knowledge, power, or gratitude and joy, such includes; Chukwuka (God is
the Greatest), Chukwunweike (power belongs to God), Chukwuemeka (God
has done so much), IfeanyiChukwu (Nothing is impossible with God),
Chukwuzoba (May God save or protect), Chukwunenyendu (it is God who
gives life). These names appear to be cosmological and could be compared
with some biblical names and understanding of God. Some fundamental
religionists, claim that these names have today been identified as being
Christian, but they weren’t coined by the Christians and that since in
Christianity they give the idea of God, then in their etymological sense, they
give better idea on the existence of a Supreme God or Being. It should be
noted that this practices and believe system have existed way long time
immemorial before the advent of Christianity in 1857. To these persons,
these names in and by themselves, are evidences enough to support the fact
that there really existed an idea of a Supreme among the Igbo people before
the light of the Gospel shone amongst them.

The full etymology of the name Chukwu gives a brighter understanding of

the idea or belief behind the name. The name Chukwu comes from two Igbo
words Chi and ukwu which implies the great Chi. Chi is the name for smaller
gods or spirits (basically the personal guardian spirit), and because of what is
referred to in the Igbo linguistics as “Iwu ndakorita udaume” or rather
umlaut in the English, the two words Chi and ukwu are married together to
become ‘Chiukwu’, when this is done, an umlauting occurs that is to say that
the vowel ‘I’ in the new word or name falls or mutates so the word is now left
with Chukwu. This word study may appear to be in support of this claim by
these Igbo traditionalists, but one must be careful not to associate the Most
High God with mere demonism. But this idea to an extent is very useful in
order to carry out a better contextualized interpretation of the Gospel to the
Igbo as did Paul in Athens (Acts 17).

According to Ifesieh Emmanuel, “The Igbo recognizes that the Almighty God
by virtue of His being the Creator of all things is the greatest.” (Ifesieh 1989,
270). Ifesieh by this statement is trying to say that before an average Igbo
man, God the Creator (Chineke or Chukwu-okike) is the greatest among his
belief in deities, or in a better put, that within the enclave of the Igbo
divinity, Chineke or Chukwu holds the highest place or is believed to be
superior to others. This idea among the Igbo who sees God Almighty as the
greatest is seen in all aspects of their theology or divinity. This is even
evident in their naming system which is usually informed by their theology or
life situations. Example of such names that portray God as the greatest is the
name CHUKWUKA which means God is the greatest and the complete form of
IKECHUKWUKA which connotes that God’s power is the greatest. Ideas like
this are evidence enough to tell a novice or visitor that there existed an idea
or knowledge of God amongst the Igbo before the coming of Christianity. It
should be noted here that the researcher does not intend to place
Christianity and the Igbo traditional religion as equals as did some others
who tried to elevate the African Traditional Religion to the same level and
rating as Christianity, but the researcher holds to the idea of God’s general
revelation to mankind which according to Paul in Rom. 1:20 is expressed
thus “For ever since the world was created, people have seen the earth and
sky. Through everything God made, they can clearly see his invisible
qualities- his eternal power and divine nature. So they have no excuse for
not knowing God.”

The Igbo traditionalist believe that this Supreme God is Just, Good and
Benevolent but has an eternal enemy or rival called “Ekwensu” (the Devil in
the Christian thought), who causes havoc and unpleasant circumstances.
This rival is believed to be the inventor of every wickedness and evil. He is to
be hated and despised by the people (Basden 2006). ). The researcher tends
to disagree with the idea posed by the [Link], which says that
“Opposing this force for good is agbara, the devil, to which all evil is
attributed.” (Tripod 2011, 1). This statement was made in regards to God
(Chukwu) and His rival the Devil. [Link], suggests that the Igbo name
for Chukwu’s rival is agbara; this idea is false as the term agbara is a
dialectal term for personal and communal gods among the Igbo people of
Imo and Abia states of Nigeria. The original and prevalent name is what is
given by Basden as Ekwensu. Both modern and primitive Igbo Traditional
Religionists and Christians still use the name Ekwensu for the Devil, and at
this, one begins to wonder where [Link] gets the idea of agbara from?
Ekwensu is believed to be eternally evil and wicked in nature, and from
whom all evil and atrocities originates. This belief of Ekwensu as the origin
and source of all evil is synonymous and parallel to the Christian theological
belief of the devil as the entrance and origin of sin and evil.

According to Arinze, mysteries abound among the Igbo concerning Chukwu,

as they aren’t sure of the proper way to ascribe honour due to Him or better
worship Him. Arinze states that “They are not sure how exactly to worship
him. His awe and majesty perplex them. He is entirely transcendent. Hence
they think it more courteous and more within man’s range to appeal to the
spirits to obtain requests from God. But the Igbo need no one to tell them
that without God, not even the strongest “alusi” (spirit) can do nothing
(Arinze 2008, 19). The traditional Igbo believe that Chukwu is so high above
and beyond human cognizance, so He can’t be worshipped directly or
pleaded to directly (except on matters that are critical, urgent and rising
beyond human power). This explains the place of the alusi or the
intermediaries in the Igbo traditional religion. They are not the end to the
worship of the Igbo but a means to the end, in that they are not worshipped
or served per se. Ifesieh believes that the idea of intermediaries are borne
out of a heart that is in search of how to fully comprehend and worship
Chukwu when he asserted that;

Having known that Chineke, is astoundly and immeasurably

Mighty (Okasiakasi), and that the huge world around him made
his incomprehensiveness outside the phenomena of nature and
the traditional and cultural mode of respect among the Igbo from
time immemorial (nsopulu dibalu gboo), the Igbo have learnt to
worship Chineke through intermediaries during worship. (Ifesieh
1989, 99).

Thus, one can say that the Igbo believe in an Almighty Deity whose
incomprehensiveness is written all over the world and which makes Chukwu
difficult to approach as they can hardly worship properly and completely this
God whom they know but a little about, hence the proper way to approach
Him is through the intermediaries.

This idea explains that the whole idea of God among the Igbo fundamental
traditionalists, are all but in the abstract of their knowledge and experience.
It shows that they, who even believe in this Supreme Being, have never
known or had any experience of him. This is totally absurd, as this can be
said to be one of the reasons why some philosophers question the existence
of God. this can also be likened to the scenario encountered by the Apostle
Paul in Athens when he discovered a Temple with the inscription ‘To the
unknown God’ thus, the Igbo traditional idea of God going by what Naylor a
nineteenth century Missionary to Africa observed is an idea of an unknown
God. they believe that somewhere up there exist a higher being who is
loving and benevolent yet they know nothing of this love and benevolence
(how can they even know such since they aren’t sure of his existence they
only assume that some higher powers created the earth and exists
somewhere there).

But whatever be the case, the bottom line is that the Igbo man believes that
he has knowledge of God, whether in the abstract or wherever. A proper
understanding of this concept and appreciation, will guide, aid and enhance
the work of any missionary working among the Igbo, as it will provide the
missionary with the bait (Redemptive analogy) needed for a bountiful
harvest of the souls of men, as Fishers of men.

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