They gave the sacrifice to the East,’ the East

said, give it to the West; the West said, give it

to God; God said, give it to earth, for the earth

is paramount.

CREATION continues to be a paramount theme in Christian theology. The wanton ecological decadence that pervades the whole inhabited earth has given theologians and other scholars the impetus to reflect creatively on how human beings can be more compassionate and less intemperate in their relationship with nature. This article reflects on what African culture and world view can contribute to this important subject.

African people generally conceive the entire cosmos as a divine creation. Nature is fraught with sacred significance. They believe both humankind and the whole creation were made in the image of God and the entire creative process is envisioned as the veritable autobiography of God. The splendor of the divine is felt in the radiant sun, in a flowing stream of water, in curvaceous rocks, in lush forests, and in the whole effervescence of nature.

Creation testifies to God’s radiance, love, and effulgence. God’s glory is manifested in nature, and it carries the imprint of the creator’s purpose. The omnipresence of God is taken for granted by African people. The African people of Ghana affirm that “if you want to speak to God, speak to the winds.”

Prior to the advent of Christianity in Africa, a plethora of myths related the symbolic and metaphoric relationship between nature and the human world. Several myths also explain the symbiotic relationship between humankind and the natural environment. In many African creation myths, God is the central actor. In fact, in many African languages the word for God literally means Maker, Creator, or Originator. The idea of creation is so intricately connected with God that to speak about God is to speak of creation.

The well-being of humankind is intimately connected with the well-being of the totality of creation. If humankind ill-treats nature or the environment, nature will also ill-treat humankind. Taboo as ritual prohibition in African world-view is designed to preserve nature; violation calls for adequate restitution to be made to nature.

The raison d’etre of traditional African religion and culture is to maintain the cosmic balance between the visible and invisible realms. The visible is the natural and cultural domain. The invisible is the numinous sphere of spirits, ancestors, divinities, and the Supreme Being, all of whom influence the visible world. The entire natural world – trees, mountains, land, waters, animals, people-is united in kinship as spiritual creation of the Supreme God. Living close to nature, African people experience life as a continual flow of change and renewal. They organize their lives around the change of season, honoring the roles of the sun, earth, and rain in their communal well-being. The natural world is imbued with spirits and under the sacred canopy.

The challenge that boldly stares Christianity in the face is how to develop a convincing account of nature as a most compelling epiphany of God. There are ample resources within the Christian faith that can engender a more responsible way of looking at creation. Through the incarnation, God is immersed completely in creation. This unalloyed act is a revelation of God’s abundant love for the world. Human beings are enjoined to emulate this altruistic profile.

The Christian imperative to love God, ourselves, and our neighbor should be extended to nature. We are enjoined to love God with our whole heart, mind, and soul and to love our neighbor as ourselves. Today’s earth distress requires that this love also embrace everything within the entire oikos of God. Christians need to care for the world and be steadfast stewards ofcreation. We need a holistic understanding of Christ’s salvation. This can be understood as a personal dimension, but also as communal, corporal, and cosmic.

About the author

Akintunde Akinade wrote one article for this publication.

r. Akintunde Akinade is Visiting Professor at the School of Foreign Service in Qatar. Before coming to Georgetown University, he taught courses in comparative religions, Christian thought, and Christian-Muslim relations at High Point University in High Point, NC, for twelve years. He has also taught at Wesleyan University, College of New Rochelle, and New York Theological Seminary. He earned his B.A. in Religious Studies from Obafemi Awolowo University, M.Div. from Southern Methodist University, and M.Phil. and Ph.D. from Union Theological Seminary in New York City.

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