Every African society has beliefs, ideas and teachings that emphasise the existence of a Supreme Being. These beliefs and ideas although theocentric at any level, are found to be original with the African; although these may differ from one society to another and from one shrine to another, the underlying concept is one - D. Massiasta, “Indigenous African Religion

1. THE CONCEPT OF AN
OMNIPOTENT GOD IN AFRICA
(THE IGBO TRADITIONS)
By Chiemeka Utazi
Moshi-Kilimanjaro, 2005

2. TABLE OF CONTENT
INTRODUCTION ......................................................................................................... 2
CHAPTER ONE ............................................................................................................ 4
PHILOSOPHICAL CONCEPT OF AN OMNIPOTENT BEING.............................. 4
1.1 MEANING OF OMNIPOTENCE .................................................................... 4
1.2 ANCIENT GREEK PHILOSOPHY ................................................................. 5
1.3 MODERN AND CONTEMPORARY PHILOSOPHY ..................................... 5
1.4 OMNIPOTENT IN THE PHILOSOPHY OF THOMAS AQUINAS ................. 7
CHAPTER TWO........................................................................................................... 8
THE CONCEPT OF GOD IN AFRICAN .................................................................... 8
2.1 GENERAL CONCEPT OF GOD IN AFRICA.................................................. 8
2.2 GENERAL CONCEPT OF AN OMNIPOTENT GOD IN AFRICA.................. 8
2.3 THE UNITY IN DIVERSITY OF THE AFRICAN CONCEPT OF AN
OMNIPOTENT GOD (ONE CONCEPT, DIFFERENT APPROACHES) .................... 9
CHAPTER THREE .................................................................................................... 10
THE CONCEPT OF “CHI” IN IGBO COSMOLOGY ............................................ 10
3.1 THE IGBO NOTION OF “CHI” ..................................................................... 10
3.3 THE IGBO CONCEPT OF AN OMNIPOTENT GOD.................................... 12
3.4 THE CONCEPTION OF CHUKWU- “THE GREAT GOD” IN HIS
DIFFERENT ROLES ................................................................................................ 13
3.4 THE CONCEPT OF EZE CHUKWU OKIKE ABIAMA IN UGBENE-AJIMA
15
CHAPTER FOUR ....................................................................................................... 17
THE CONCEPTION OF AN OMNIPOTENT GOD IN SOME SELECTED
AFRICAN ETHNIC BELIEFS ................................................................................... 17
4.1 THE CONCEPT OF AN ABSOLUTE BEING IN NGONI ............................. 17
4.2 OLODUMARE: OMNIPOTENT GOD IN YORUBA BELIEF ...................... 17
4.3 CONCEPT OF A SUPREME BEING IN ZAMBIA ........................................ 18
4.4 OMNIPOTENT BEING IN NUER—SUDAN ................................................ 19
CHAPTER FIVE ......................................................................................................... 20
5. COMPARISON BETWEEN AFRICAN AND WESTERN CONCEPTION OF
AN OMNIPOTENT BEING ....................................................................................... 20
5.1 AFRICAN FOUNDATIONS OF GREEK PHILOSOPHY ............................. 20
5.2 AFRICAN CONCEPT VIS-À-VIS WESTERN CONCEPT ........................... 21
CONCLUSION ............................................................................................................ 22
BIBLIOGRAPHY ....................................................................................................... 23
INTERNET QUOTED ARTICLES ........................................................................... 25
1

3. INTRODUCTION
Philosophy is a discipline that attempts to understand reality in its complex forms,
including the metaphysical analysis of God in such concepts as omnipotence. The
philosophy of omnipotence must then have its origin as early as mankind. That is why
creationists over the centuries say that all the contents of the universe are the creations of
God. This implies that every single habit of nature or law of nature must have come from
the supreme order, God. In this, I, with certain considerations have chosen this topic to
expound the African concept of an omnipotent God and to answer to the impression that
Africa has no original thought as long as the world of philosophy is concerned. I intend to
treat African philosophy as an ontological phenomenon, with the concept of omnipotence
as the key reaching the understanding of African metaphysics. African ontology appears
essentially spiritualistic, but this does not imply a denial of the reality of the empirical.
Having presented the general concept of omnipotence, we have gone further to
show its understanding in the western thought-pattern beginning with the Greek
cosmologists, modern and scholastics and finally, in the contemporary era.
To recapitulate, throughout this work, we have sought for an understanding of the
Supreme Being in its ultimacy from the African point of view. Attempts are made to
highlight the impact of African metaphysics, particularly, in the light of the Igbo 1
traditions as well as some practical results of the Igbo understanding of an Omnipotent
Being and other selected ethnic African groups. The names given to God in Africa in
consideration will be of good help. Chukwu of the Igbo cosmology for instance, as well
as other names from those selected ethnic groups introduce us into knowledge of a
Supreme Being, who is the ultimate source of all. This causal relationship is well
expressed in the Igbo concept of “Chi,” a most intimate metaphysical power of God on
creation.
Every African society has beliefs, ideas and teachings that emphasise the
existence of a Supreme Being. These beliefs and ideas although theocentric at any level,
1
Igbo or Ibo as called by the British colonies, is one of the Nigerian major tribes inhabiting south-
eastern Nigeria
2

4. are found to be original with the African; although these may differ from one society to
another and from one shrine to another, the underlying concept is one. 2
Finally, we will have a comparison between the African and Western
philosophical thought based on where each has originated and on the intrinsic and
extrinsic influences they have on each other. Therefore, we bring the light of African
metaphysical thought to the blind mind, which thought it to be only a fragment of western
imagination.
2
D. Massiasta, “Indigenous African Religion,” ttp://www.hypertextile.net/blakhud/ind-
reli/ind01.htm, 1994
3

5. CHAPTER ONE
PHILOSOPHICAL CONCEPT OF AN OMNIPOTENT BEING
1.1 MEANING OF OMNIPOTENCE
The word, omnipotence is a word naturally of Greek origin, “Omnis”--- which
means all and “potens”--- which means capable of making or producing; are joined
together as a word to form omnipotence. 3 Omnipotence as it is, connotes „having within‟
or a „maximal power.‟ Divine omnipotence is a divine operative attribute, an active
potency, or power, for acting ad extra, distinguished from passive potency. Some
philosophers like Descartes assert to it the ability to do absolutely anything; but most
theists understood it as involving vast powers yet with limitations of ability. 4 Hence, this
paradox has raised many puzzles as to whether God can do that which is logically
impossible like sin or lie. But, we are not going to concern ourselves here with these
paradoxes. By this maximal power, it means that God has dominion over all things
outside of himself, which he caused and preserves in being. Hence, the term omnipotence
extends only to those things with inherent possibility of existence, i.e., without
contradiction.
The sense of infinite power attributed to God originates from the wonder of
creation and more, the order and regularity of things in the universe. The Greek mind
however, never seems to have conceived of God‟s absolute power except in terms of the
imposition on man‟s intellectual and creative activity as in Platonic world of forms. 5
In modern and contemporary minds, God‟s absolute power is that, considered in
isolation, without any reference to the decrease of his divine will. God‟s absolute power
is seen as identical to his essence and therefore, inexhaustible. 6 That is why Kierkegard,
would assert that no one man can ever make another entirely free, for the power-holder
would always be bound by the very power that he holds. 7 Hence, it is only God, who is
3
G. Roxburhg, “Omnipotence,” New Catholic Encyclopaedia, Vol. x (Washington: The Catholic
University of America, 1967), 688.
4
Robert Audi, ed., Cambridge Dictionary of Philosophy, 2nd ed. (Cambridge, Cambridge
University Press, 1999), 240.
5
Avery R. Dulles, Introduction to Metaphysics (New York: Sheed &Ward, 1955), 209.
6
Francis J. Klauder, The Wonder of God (Newton: Don Bosco College, 1983), 101-103.
7
Cornelio Fabro, God in Exile: Modern Atheism, trans. and ed., Arthur Gibson (New York:
Newman Press, 1968), 52-53.
4

6. absolutely powerful and whose power equals his essence can allow what is created to be
free and independent. The notion of omnipotence holds the same root from man‟s
inquisition from ancient to the contemporary era. It is merely primarily a search for the
source, the cause of all things.
1.2 ANCIENT GREEK PHILOSOPHY
The cosmologic reality in the Greek thought, definitely has an order, which
brought about the sense of wonder in its regularity. This brought in the question about the
arché of the natural world. That is the various orderly arrangements within the natural
world, not itself anything more than common sense. 8 However, this paved a remarkable
advance on common sense to intuit that there are reasons for the regularity of things in
the universe, and that different sorts of regularity or patterns in nature are linked by a
common underlying principle. So the wondering mind begins to ask, „what rules or law
govern these patterns and regularity.‟
Although the Greek answers vary from one material to another Cosmo genetic
natural power, the underlying belief is a supreme hand, an overpowering being, who
disposes and regulates things and whom all things flow from his order. For instance,
although Thales attributed this being to water, water for Thales is not only a god but also
the supreme god. In Heraclitus‟ and Parmenides‟ reality, it is clear that the “Supreme and
Cosmo genetic god are one and divine power.”9 Aristotle himself infers obviously as a
conjecture, that all things are full of gods.
Typically enough, in the Platonic ideal, he expresses the need of some divine
powers, which take care of his own life and destiny. In Aristotelian interpretation, it is the
prime mover, the supreme power of the universe. 10
1.3 MODERN AND CONTEMPORARY PHILOSOPHY
Most often nowadays, science tends to have the answer to all human problems
and inquisitions. Although it can tell the cause, its mystery is yet beyond all scientific
reach. Take for instance the case of Tsunami disaster, of 26 th December, 2004, popular
8
L. P. Gerson, God and Greek Philosophy (London: Routledge, 1990), 14.
9
Étienne Gilson, God and Philosophy (London: Oxford University Press, 1941), 2-3.
10
William J. Kalt and Ronald J. Wilkins, The Religions of Man (Chicago: Henry Regnery
Company, 1967), 36.
5

7. news carry peoples‟ wonder and response to this catastrophe and always the question is,
“where is God” or “God, where are you?” An investigation shows that, it is clearly
beyond human power to explain the omnipotence of God. Although we so much depend
on scientific data for solutions, even the scientists would in their own effort say, “God
help us,” thus, being aware of the limits of human power.
In fact, J. Edwards, an American idealist, sees the universe as existing only within
the divine fiat.11 He maintained that there is no quasi-independent material substance,
which exercises real and complete authority than God; and he attributes causal activity to
this and calls it, “the supreme dictatorial order,” on which the order and regularity of
things are dependent. Herder also emphasised that man‟s continuity with his physical
environment fills him with a sense of awe. 12 Recognising his lower form of being, man is
completely dependent on a supreme being of omnipotency, whose latent power moves
man to action. Emmanuel Kant on his effort to solve the problem of human freedom
leaned on an ultimate being whom he termed the unconditioned condition of all
conditions, the originator of all things and from whom all things must proceed. 13
Although Kant shows an indifference attitude towards God, he could not possibly deny
the manifestations of his absolute power, for he says that if there is any being that is
absolute, then the power of that being must be absolutely beyond all human activities and
even beyond space and time.
Thomas Hobbes on the other hand in his material analysis of the contingentness
of the world asserts that even the annihilation of the body cannot result from a natural
process but is an effect of divine power (omnipotence). He identified the unity in the
different causal chains of the divine omnipotence. Hobbes‟ conception of natural law is
equally dependent on the idea that God is the overall ruler, who recognises his existence
in obeying his natural word, the laws of nature.14 Hence, Hobbes holds that God has the
right to do absolutely everything, because he is all-powerful. Leibniz also remarked on
11
Frederick Copleston, A History of Philosophy, Vol. Viii (New York: Image Books Doubleday,
1994), 256.
12
Copleston, Vol. Vi , 174.
13
John Watson, The Philosophy of Kant Explained, ed. Folcroft Library (Glasgow: James
Maclehose and Sons, 1978), 372.
14
Tom Sorell, ed., Cambridge Companion to Hobbes (Cambridge: Cambridge University Press,
1996), 77-80.
6

8. Hobbes‟ state of law, maintaining that the word of God by right commands all things. 15
Nevertheless, the concept underlying God‟s omnipotence in this era, which still holds up
to date is that God reigns over men and punishes those that break his laws. And this right
of God over all is to be derived from his irresistible power according to Hobbes, who
says that irresistible power rules by nature.
1.4 OMNIPOTENT IN THE PHILOSOPHY OF THOMAS AQUINAS
Aquinas in his argument on the power of God says that no reality in the universe
can be, and be what it is, had God not caused it. In other words, everything that exists
exists as constituents to the omnipotent creator‟s practical wisdom and choice. For
Aquinas, all the attributes of God cannot be separated from one another. One is real
because the other is real. The real reality of a thing is its essence; hence, the omnipotence
of God follows from His essence. Aquinas argues that everything possesses a power of
activity appropriate to its way of being. “Hence God, who is pure actuality unmixed with
potentiality, has active power infinitely beyond all things.” 16
Consequently, Aquinas maintains that so long as everything is possible itself, it
would be a contradiction to say that they are impossible to God. God is almighty because
evidently, he can do all things possible in themselves. 17 In other words God‟s power can
effect anything, which is intrinsically possible. According to Aquinas, God is omnipotent
because he is Being itself, hence, His dominion is infinite. From the above statement, we
could understand the stream of Aquinas‟ thought, that God in His
omnipotence, cannot even effect all. This means powerlessness on God‟s part. God is
absolutely powerful yet has ordinate power. Conclusively, God‟s all-powerfulness
depends on His infinite actuality or essence, i.e. on His selection and wish to act. 18
15
Nicholas Jolley, ed., Cambridge Companion to Leibniz (Cambridge: Cambridge University
Press, 1995), 414.
16
Mary T. Clark, ed., An Aquinas Reader (London: Hodder and Stoughton, 1972), 143.
17
Thomas Aquinas, On the Power of God, trans., English Dominican Fathers, (Maryland: The
New Man Press, 1952), 39-41.
18
Bede Ishika, Theodicy: Natural Theology (Moshi: Unpublished, Bph Thesis, 2550), Ag-11-12,
n. 8.6.
7

9. CHAPTER TWO
THE CONCEPT OF GOD IN AFRICAN
2.1 GENERAL CONCEPT OF GOD IN AFRICA
It is an established fact that there is the concept of God in traditional African
societies. According to Mbiti, “all African people believe in God.” 19 Although this belief
is taken for granted, it is at the centre of African religion and dominates all its culture. In
the Igbo tradition, for example, the idea of a creator God is focal to the Igbo theology.
They believe in a Supreme God, a high God, who governs the universe.
Thus, the African intellectual thought of God and theological assent about God is
very descriptive in its way. This conception and discourse of the supremacy of God,
definitely has been shaped and defined by ancient African philosophical thought-patterns.
However, the African traditional culture has given God an ethnocentric character that is
Africa. Africa has its own ancient heritages and cultures, which its central hegemony in
timeless time has dominated even the philosophical traditions of the so-called western.20
The underlying African concept of God, as omnipotent, roots down into the
concept of creation. In the ancient African‟s striving to understand the human nature and
the nature of creation entirely, overwhelmed with the awe of creation, the African was
able to think and see (understand) that there is a creator, greater than all creatures, of
whom in his overabundant greatness created things so great. Flowing from this, the
African developed the liturgical pattern of worship that is African, for he (the African)
believes in that creator as the master of all things.21
2.2 GENERAL CONCEPT OF AN OMNIPOTENT GOD IN AFRICA
It can be clearly understood that the concept of God as the all powerful or
omnipotent stems from the wonders of creation and in the explanations of observable
events, extended bodies existing beyond the confines of space, which possibly are the
19
John, S., Mbiti, African Religions and Philosophy (Nairobi: Heinemann, 1989), 40.
20
Robert E. Hood, “Must God Remain Greek?” In Emmanuel Chukwudi Eze, ed., African
Philosophy (Malden: Blackwell Publishers, 1998), 462-463.
21
Emmanuel Chukwudi Eze, ed., African Philosophy, 457
8

10. cause of all things. God is seen in Africa as an absolute creator yet not outside the world
because his supremeness is the absolute ground of all reality. 22
Consequently, the African ontological structure is hierarchical of higher and
lower entities. The higher being with the supernatural powers, are held as the ultimate
source of all things. All the actions of the world are a decision of this being. Success and
failure, sickness, death, eclipse etc, all these do not just happen without the supernatural
cause of the Supreme Being.
2.3 THE UNITY IN DIVERSITY OF THE AFRICAN CONCEPT OF AN
OMNIPOTENT GOD (ONE CONCEPT, DIFFERENT APPROACHES)
The underlying concept of a supreme being most powerful in activity and the
cause of all things, the protector is seen in most ethnic cultures as realistically and
accurately absolute. From place to place, the idea of an omnipotent or supreme being is
conceived in various African cultural settings in its various cultural elements and
expressions yet of one reality. Nevertheless, the ways of expressing the concept of power
in various African cultures are concrete and observable in practice.
Furthermore, the ritualistic manifestations of an omnipotent being apparently
differently are based on the same religious beliefs and proceed from one common mental
structure, the structure of symmetrical integration of ultimate power. 23 The sense of
wonder and inquisition, the question about birth and death, sunrise and sunset, thunder
and rain, growth, planes and mountains inspire the black man‟s search for an ultimate
reality despite the place and environment. Despite the diversities that mark the various
approaches of different cultural conception of an omnipotent being, there is a
fundamental unity of belief. These approaches may differ geographically or linguistically
or even the attitudes, but each group identifies herself to a supreme being with an
ultimate and absolute power, who creates and preserves what He has created.
22
Molefi Kete Asante and Abu S. Abarry, eds., African Intellectual Heritage (Philadelphia:
Temple Unversity Press, 1996), 299-300.
23
Secretaratus ProNon-Christianis, Meeting the African Religions (Rome: Libreria Editrice
Ancora, 1968), 7 as cited in Laurenti Magesa, African Religion (New York: Orbis Books, 1997),
15.
9

11. CHAPTER THREE
THE CONCEPT OF “CHI” IN IGBO COSMOLOGY
3.1 THE IGBO NOTION OF “CHI”
The origin of the belief in God in Igbo society cannot be explained. This does not
mean that the Igbos (Igbo people) are so intellectually impoverished as to be lacking in a
sophisticated conception of the Supreme Being. A philosophical indication about the
belief in God must have started from the timeless time as long as the Igbos exist. This is
because in different Igbo societies, there are myths of their origin but there is no known
myth about the origin of the belief in God. At best the myth about God that is common in
the Igbo society is that which accounts for a powerful person.
However, possible explanations as to the origin of the belief in Chi could be from
peoples‟ reflection concerning the universe, or peoples‟ realisation of their own
limitations and weaknesses. Some explanations may be from the wonders of the “powers
of the weather, storms, thunder and lightening.” 24 The Igbo conception of Chi is through
reflection on nature itself, hence, operatio agentis est in operato, „the doer is recognised
in what he has done.‟ God is real to the Igbo society and His reality to them is expressed
in the names they adopt or give their children, Chiemeka, could literally be interpreted as
such, as God has done favour.
Chi in Igbo tradition generally connotes two concepts. In other words, there are
two clear distinct meanings of the word “Chi” of the Igbo, God or gods and day. The
latter also means the transitional periods between day and night or night and day, thus we
speak of chiofufo—day-break, chiojiji—nightfall or even mgbachi—for the potent hour
of noon that splits the day in two, a time favoured in folklore by intinerant spirits and
feared by children.25 The former is often translated as „the God,‟ or sometimes as
guardian Angel, personal spirit, soul, and spirit-double—ogbanje, etc. There is a strong
Igbo belief that the spirits of one's ancestors keep a constant watch over him. The living
shows appreciation for the dead and pray to them for future well-being. But here we are
24
P.H. Coetzee and APJ Roux, eds., The African Philosophy Reader (New York: routledge, 1998),
140-141.
25
Chinua Achebe, “Chi” in Igbo Cosmology,” Emmanuel Chukwudi Eze, ed., 67.
10

12. chiefly concerned with the concept so central in Igbo psychology, so elusive yet so
enigmatic, „the chi,‟ God.
It is note worthy that the Igbo belief in chi can be reconstructively described
through a careful examination of the names they have given to God. According to Olu
Oguibe, “the concept of one omnipotent, formidable force Chi Ukwu (Supreme Spirit)
was not pan-Igbo neither was it accidental.” 26 The fact remains that prior to the
domination of western philosophy, the Igbo had long established concept of one source of
supreme power under which all deities operate. The name is a matter of semantics of
nomenclature or of politics of linguistic correctness; the philosophy underlying the
concept is power and wonder.
3.2 THE DEISTIC CONCEPTS OF “CHI” IN IGBO SOCIETY
The Nri (father of Igbo people), who migrated from the east (Hebrew) must have
introduced a theological hegemony in Igboland. 27 It turned out that their expansionism
was both political and religious. 28 The Igbos personalise gods, but this does not obliterate
the concept of the God who assigns duties to other deities. The concept of “Chi” stems
from the sense of wonder that they begin to assign different deities to the different
unexplainable things of natures. Amadioha—god of thunder or lightening, Ikuku—the
god-air, Mmuo mmiri—the god of water, literarily means the spirit of water; Ani—the
earth-god, wondering at the vastness of the earth and its products, they cannot but be the
spirit within it. Agbara or Anyanwu—the god-Sun from whom life radiates the world
through its emitting light. But these concepts of different “chi” are rooted more in destiny
than in different “gods” struggling to assign different characteristics to children born of
one woman.
All these lay the deistic concepts, which underlay the concept of an ultimate
reality, “Chi,” (Chukwu) the supreme God, which is one. Chi is an aura of the Creator
(Chineke). Chukwu in his causative attribute is called Chineke, that is Chi na eke,
meaning, „the God, who creates.‟ Chi is also a guiding spirit that guides and guards
26
Chikwendu Igwe, Traditional Igbo Religion http://www.shef.ac.uk/~bsp98coi/index.html,
10/3/05.
27
Igbo cultural setting or the land, where the Igbos dwell.
28
Northcote W. Thomas, Igbo-Speaking Peoples of Nigeria (London: Harrison and Sons, 1913),
Reprinted (New York: Negro University Press, 1969), 50.
11

13. without actually participating in piloting the affairs of humans. 29 Hence, there is no such
thing as absolutism in Igbo traditional belief. The saying, „Onye kwe, Chi ya ekwe’ spells
it out: when one believes, the gods cannot do otherwise. Thus, power so complete and
perfect, even in the hands of Chi, is abhorrent to the Igbo imagination. The almighty God,
Chukwu, in His benevolence character still depends on man‟s agreement in order to act.
There is a coherent belief among the Igbos that even a person‟s chi has no absolute power
over his life. In dying, one has to willingly submit his spirit to his chi before it is taken.
This is because the Igbos believe in life after death. Well, this is another stream of
philosophy, which would take us away from our main strand to the Igbo concept of
naturism, animism and manism.
3.3 THE IGBO CONCEPT OF AN OMNIPOTENT GOD
It is most interesting to know that the Igbo concept of Chukwu, the omnipotent
God is as the Greek conception of Zeus. But before we embark on this powerful God, it is
good to know the connection between the two meanings of Chi given above. The idea of
the day as chi stems from an invitation of this God, whose power radiates the whole
world like the sunlight from the face of the Sun, bringing down creation, showers of
blessings, protection etc. Hence, the origin of the concept of God as the almighty is in the
wonder of creation, the power to give life and sustain it. Life radiates from the solar
system and is sustained by it; consequently, this Supreme Being of the Igbo must descend
from the solar realm. This has a profound implication for it is well known in Igbo
cosmology that the supreme Deity, Chukwu Himself, is in close communion with the sun.
Chukwu is a name from two Igbo words as expressed already, “Chi,” which means the
God and “Ukwu,” meaning the almighty, joined together to mean Chukwu—the almighty
God or God almighty. 30
As I have emphasised above, there is a dual concept of Chi in Igbo, in fact
nothing is absolute, for wherever something stands; something stands besides it. Thus the
statement, “I am the way, the truth and the life” of Christian theology would be simply
29
Chikwendu Igwe, 10/3/05.
30
Anonymous, The Traditional Igbo Society: An appraisal of the basic beliefs and practices, as
cited in E.M.Uka, ed., The Concept of God: Readings in African Traditional Religions (Bern:
PeterLang, 1991), http://www.shef.ac.uk/~bsp98coi/seminar.html, 17/2/05
12

14. absurd or blasphemous in Igbo hegemony. It is complex to know that a man may worship
a deity to perfection yet be killed by another; such is the concept of duality in Igbo
concept of chi, but amongst these, the Chukwu holds the overall power and control over
other multiple-headed spirits and the whole universe at large. This could also be better
understood in the proverb: „no matter how many divinities sit together planning, it will
come to nothing unless Chukwu Himself approves it.‟ Ultimately, with all due respect,
Chukwu or Chineke refer to a supernatural force beyond any human approach. Hence, we
advance a concept, the concept of “one big God,” the omnipotent, the Chukwu.
Since the ancient Igbos (Igbo people) did not have the construction of a rigid and
well-argued classical philosophical system of thought to explain their ideas of the
universe, God and the place of man, in other words, the wonders of the universal order,
God, man and meaning, they necessarily see the need of expressing them in metaphoric
myths, poetries and religious awe. Thus, anyone who wishes to understand the classical
philosophical construction of the universal order and regularity in the Igbo metaphysical
thought must do it along with Igbo proverbs, folktales, proper names, religious rituals and
festivals, i.e. the Igbo culture.
Chukwu- the great God. The Igbos believe that Chukwu is so great and has no
comparison. They acknowledge the existence of other chi(s), deities, but none of them is
conceived as the Chukwu. They are messengers of Chukwu and cannot be compared to
His greatness. The mightiness of Chukwu is well explained in the Igbo conviction that no
altars should be erected for Chukwu while there are for the chi(s). This metaphysical
structure is well expressed in Emmanuel Edeh‟s, terminology, that despite the
proliferation of sculpture between or among the Igbos, the place of Chukwu can no more
be depicted in visible form than he can be enclosed in a building for worship. 31
3.4 THE CONCEPTION OF CHUKWU- “THE GREAT GOD” IN HIS
DIFFERENT ROLES
In the Igbo ontology, the omnipotent being is also conceived of in His different
roles. As in his causative role, He is called Chineke, meaning the God who creates or the
God of creation. In Ugbene-Ajima linguistic dialect, a town among the Igbo tribe, the
31
Emmanuel M. P. Edeh, Towards an Igbo Metaphysics (Chicago: Loyola University Press,
1985), 128-133.
13

15. almighty God is generally addressed as Ezechitoke Abiama, or Eze-chita-okike Abiama,
which is in other words, could be Eze Chukwu Okike Abiama, meaning, the King God
Almighty, —king of the creating phenomenon, who causes all by Himself. Chukwu and
Chineke is one and the same God, called Chukwu when designating roles and Chineke
when seen as the creator. The mightiness of Chukwu is seen in the wonders of creation.
Thus, Chukwu is seen in opus Dei ad extra in (His creation) as the subsistent Being,
Being-itself. Yet He is Chukwu distinguished from other smaller deities. The Igbos use
“He” clearly for Chukwu, for “in her political institution, no woman can hold a supreme
power.”32 Probably, the concept of the sun as the central power of the universe, whose
light gives life and hope to the world is an ideology inherited from the hegemonistic
traditional concept of the mightiness of the heavenly bodies, of which the sun is
considered as the centre. The role and power of Chukwu cannot be alternated, however, it
is shrouded in mystery and metaphor. Eze-igwe—king of heaven. Eze bi n’igwe ogodo ya
n’akpu n’ala—the king who lives in heaven with His garments on earth—this is an idiom
expressing God as a heavenly king who participates in the affairs of the world. 33
The Igbos are not deistic in their notion of Chukwu. They call the creating Chi,
Oseburuwa in His activeness in the world. Oseburuwa ontologically means, He
(Chukwu), who supports the word. It is also good to know that Oseburuwa does not
support the world directly but through other deities, chi(s), the most intimate
metaphysical presence of the creator in the creatures. “Were the creating Chi to release
His hold, the world would relapse into „nothingness.‟” 34
The name Oseburuwa naturally indicates a God, who sets the world and supports
or directs it to the realisation of a plan. Here is a notion, which also suggests that the
proprietor and sovereign master of the universe, Chukwu, is also seen as a Father. He, it
is, who sends the rain, warning men of its coming in roaring voice of the thunder and
stops it when He wills, without anyone to reproach Him. He makes the forest green and
32
M. O. Ené, “Chi-Chukwu Names,” 1997,
http://www.kwenu.com/afamefune/chukwu_names.htm, updated, 27/12/2004.
33
Emmanuel Edeh, 121.
34
C. Obiego, Igbo Idea of Life and Death in Relation to Christian God (Ph. D. Dissertation,
Pontifical Urban University de Propaganda Fide, 1971), 113-122, as cited in Edeh M. P., 130.
14

16. the rivers flow. 35 He is the master and commander of the universal order. The entire
universe is dependent of Him. He is the „Oseburuwa-Chukwu.‟
As in Yoruba cosmological thought, Olodumare, the supreme God, sent the god
Obatala on a mission of creation. The role of Chukwu in Igbo is to delegate power by the
supreme overlord to lesser or smaller divinities, specific and individual agent, chi, a
personified and unique manifestation of His Being (Chukwu), in relation to man. The
significant of the supreme God, Chukwu, might connote the same essence as the western
or Christian God. Okasi-akasi— is another expression, meaning, Greatest of the greatest.
Finally, the root of it all lies in the belief of the fundamental worth and
independent of every man and his rights and a rejection of absolutism that might
endanger those values. What more, Chukwu himself in all his power has not made the
world by fiat, and the exercise of this super power is limited to man‟s (Chukwu cannot
act without due consultation with man). The Igbos believe that we humans are creatures
of subsistent dependence, we are able to act because there are some powers supporting us
from a supernatural realm, yet inabsolute.
3.4 THE CONCEPT OF EZE CHUKWU OKIKE ABIAMA IN UGBENE-
AJIMA
Eze Chukwu Okike Abiama, or Eze Chitoke Abiama, as in the Ugbene-Ajima
traditional spiritual belief and mythology, is the indefinable, absolute God of creation.
Eze Chukwu Okike Abiama is the creator of all things, and the people of Ugbene-Ajima
believe that all good comes from Abiama. He is the creator and brings the rains that
makes the plants grow. To distinguish the supreme God, Chukwu, as the creator of
everything, he is called Eze Chukwu Okike Abiama, or Eze Chitoke Abiama.
There are also minor gods, who are generally subject to human passions and
weaknesses. They may be kind, hospitable, and industrious; at other times they are
treacherous, unmerciful, and envious. They are Ala or Eja Anyi, the earth goddess. She is
associated with fertility, both of human beings and of the land. Anyanwu is the sun god
who makes crops and trees grow. Igwe is the sky god, while Agbara is the god of
thunder, the source of rain and the defender of his people in justice.
35
Bede Ishika, Theodicy, TTh. 1, 5.
15

17. In addition to their gods, the Igbo believe in a variety of spirits whose good will
depends on treating them well. Forests and rivers at the edge of cultivated land are said to
be occupied by these spirits. The attitude of the Ugbene-Ajima people toward their deities
and spirits is not one of fear but one of friendship.
16

18. CHAPTER FOUR
THE CONCEPTION OF AN OMNIPOTENT GOD IN SOME
SELECTED AFRICAN ETHNIC BELIEFS
4.1 THE CONCEPT OF AN ABSOLUTE BEING IN NGONI
Ngoni is one of the major tribes of the southern part of Tanzania. Among the
Wangoni (the people of Ngoni), the explanation of life and all things is based on the
concept of the absolute being, “Chapanga,” with the idea that He is the source of all
things and His existence is unexplainable. Chapanga is a perfect being above the sky
endowed with supernatural powers that transcends all human limitations. Chapanga is
understood as a super power, who gives order to all that happens in the universe. He is
not only a general commander but also is fully immanent in the world. As in the Igbo
conception of power control in Chukwu, here is another rigid construction of an
omnipotent power that, whatever happens under the sun, if Chapanga does not assist,
nothing good comes out of it. 36 The aspect of human value is not as well neglected; the
order of seniority is strictly observed and high respect is given to the elders for it is
believed that orders from Chapanga come through the elders and superiors. We can as
well see the Christian underlying notion of hierarchy and religious reverence for
superiors. Moral orders and norms of moral conduct, creation and sustenance, are equally
founded on Chapanga.
4.2 OLODUMARE: OMNIPOTENT GOD IN YORUBA BELIEF
Yoruba is an ethnic group in the southwest of Nigeria. As in the Igbo cosmology,
the Yoruba religious concept is animistic with the worship of numerous gods as
mediators between man and the Supreme Being, “Olodumare,” which literarily means
owner of the heavens or heavenly places. The metaphysical Olodumare is better
explained in mythological tradition, which held that Olorun only existed in the form of
“ashe,” a generative force or energy of life of the universe. The vast expanse of the
universe is further evidence for the veracity of the supremacy of Olodumare. 37
36
Denis Mlimira, African and Western Philosophy: The Concept of Absolute Being in the Ngoni
Tribe (Morogoro: Salvatorianum, 1998), 110-112.
37
Idowu E. B., Olodumare, God in Yoruba Belief (London: Longman Group Ltd, 1977), 36.
17

19. There is a story on how about one thousand gods conspired against Olodumare on
the issue of governing the universe. He withdrew and everything was in shambles; then
these divinities were forced on their folly, acknowledging the absolute sovereignty and
supremacy of Olodumare over all. Evidently, the reality of Olodumare is expressed and
supported by the cosmological mythology on the dual nature of the universe and the
supremacy of Olodumare Himself in the hierarchy of beings. 38 Olodumare conceived, as
the apex in the hierarchy of beings in the spiritual realm, is the source of beings, the
owner and giver of life and the most perfect of all beings. He controls the world events,
both above and below and without Him nothing worthwhile would be accomplished. Just
as in the Igbo concept, Olodumare does not absolutise omnipotence as he sometimes
depends on other divinities too in order to act.
4.3 CONCEPT OF A SUPREME BEING IN ZAMBIA
The concept of God as the Supreme Being in the Zambian (Bemba tribe in
particular) traditional religion comes from the overwhelming understanding of God‟s
manifestations in creation. First of all the creation of man, and all that exist in the
universe is attributed to this Supreme Being, the highest of all that is. This being is
designated or denoted by some names according to the manifestations of its powers; like
“Mlungu,” meaning, one who is above all. 39 The Bemba, believed that there was a god,
who was Chief of all created things and source of all. This is because they conceive of the
universe as consisting of the interaction of ultimate divine forces and this also forms the
basis of their moral ethical consciousness. The work of the supreme God, Mlungu, is
same as that of a father, stemming from the conception of a human person as common
manifestation of god‟s power over creation. They conceive of creation as the same as
giving birth. So he, who created the universe, is all and the same time its father, hence the
conception of God as, “he who is father of all.” 40 The Bemba and other tribes in Zambian
consider the father as one with supreme power, thus, considering Mlungu; the unmoved
mover, the pinnacle, where every creature is endowed with its own force of life. This is a
clear cause-effect relationship flowing all directions to maintain life. He is seen as the sky
38
Segun Gbadegesin, African Philosophy (New York: Peter Lang, 1991), 87-92.
39
S Kapita Mwewa, Traditional Zambian Eschatology and Ethics confronting the Advent of
Christianity (Undisclosed, 1977), 1-2.
40
Laurenti Magesa, African Religion (New York: Orbis Books, 1997), 57.
18

20. that sees and knows everything. He has neither competitor nor lord over him. He is
unique, and that is why the Lala (a tribe in Zambia) call him, “Mutala-Jyakwe,” he who
does his own will, or called by the Bemba, “Mutala-Kayebele,” he who is advised by his
own heart because he is above all. The supreme God is the invincible, believed to be the
warrior,41 who overlooks everything from His abode.42
4.4 OMNIPOTENT BEING IN NUER—SUDAN
The Nuer is one of the major tribes of south Sudan. Their concept of an
omnipotent God as in many other African cultures stem from the unexplainable wonders
in creation. Their experiences like thundering lightening, rain, the sun, growth and
change led them to identify the mechanics behind these things as the “Kwoth.” The
Kwoth is the one with the absolute power and is referred to as the spirit above the
heavens, on which holds the nut of the universe. He is usually associated with things (like
causes of some effects as thunder, lightening etc) unexplainable by ordinary human
thinking. The kingdom of Kwoth is also hierarchical. Although there are other powerful
spirits under whose work is to carry out the commands of Kwoth like creation,
nourishment, etc, Kwoth is the supreme power, who directs the actions of these spirits.
The Kwoth is the all powerful, to whom all problems and solutions are not
hidden. All prayers are thus expressed to Kwoth especially when human ordinary
solutions proved failures. The concept of Kwoth refers to the one and only one, whose
supremacy determines all things.43
41
S. Kapita, 6-9.
42
Clive Killon-Malone, Zambian Humanism, Religion and Social Morality (Ndola: Missionary
Press, 1989), 22-23.
43
A. Shorter, African Christian Philosophy (London: Geoffrey Chapman, 1975), 80-81.
19

21. CHAPTER FIVE
5. COMPARISON BETWEEN AFRICAN AND WESTERN
CONCEPTION OF AN OMNIPOTENT BEING
5.1 AFRICAN FOUNDATIONS OF GREEK PHILOSOPHY
One thing I find that is commonly true objectively among African and Greek
concepts of God as the omnipotent being, is the consistency in the philosophical
presentation of the theory of creation and the nature of the basic elements. The Greeks
conceive water, air, fire and earth as the ultimate basic elements of reality, the Supreme
Being and the God through which all things are created and preserved. In the Greek
concept, it is clear that what characterises their idea of this reality, is the underground of
the religious belief interpretations. Borrowed from African religious-political hierarchy,
the Greek contemporaries of African philosophers conceived before time of the universal
reality, the ultimate reality expressed philosophically in the basic cultural African setting.
Talking precisely of the Igbo metaphysicians for instance, who knew absolutely
nothing of the western or Greek thought, they defined this concept in their own
circumstantial language underlying the same reality. Africa as a whole has no one defined
culture, or even belief system; but the consensual African relationship does not limit itself
to the sub-Saharan Africa. The now baptised Greek or western philosophy is beyond
reasonable doubt taped from African hegemony and their conceptual structure. That is
why those ideas (in Igbo metaphysics) as Mmuo mmiri—literarily, the water spirit seen as
the god-water, Aja-ala or Ani (earth)—the earth spirit or god, Ikuku—the air (itself as
spirit) and Agbara—god of lightening and thunder, are the concepts, which fashion the
basis and account for the same stream of thought between the ancient Africans and
Greeks. These form the foundation of modern and contemporary concept of God as the
omnipotent being, called Chukwu in Igbo tradition44 and the Greek form of the unmoved
mover.
44
Henry Olela, “African Foundations of Greek Philosophy,” Emmanuel Chukwudi Eze, ed., 46-
47.
20

22. 5.2 AFRICAN CONCEPT VIS-À-VIS WESTERN CONCEPT
The concept of God generally, which mounts to the different attributes we found
in God, is the effect of reflection on human experiences that raises some fundamental
questions. Thus our concept of omnipotence is a reflective look at man‟s existence and
the world around him, which fills man with wonde,r whether Africa or Greek. This
“wonder” is what both Plato and Aristotle tell us is the beginning of philosophy. 45
As the early philosophers, Africa and Greek observed the world around them,
they were filled with wonder, amazed by the diversity and unity of things in the universe.
Wonders shall never end. Every human being has the fear of a supreme power, which is
beyond scientific explanations. The wonder of change and continuity of things, seasons
of the year, the heavenly bodies and their orderly arrangement, the starry sky as
exclaimed in Kant‟s, „two things fill me with wonder, the starry sky above and the moral
law within‟ all these infused into man the awe of a supreme reality. 46
Wisdom and power command great respect among Africans as well as in the
West. The concept of superiority and power and the brevity of human existence; so
powerful today, whether thought of in African traditional setting or in the Western
culture, man is merely a breath that tomorrow, he is no more. In a nutshell, this reality
has brought in man the awareness of a supreme power, an omnipotent, to be feared.
These philosophies concerning power and supremacy of God reflects the same
reality in both African and Greek cultural heritage. The African contemporaries of
Thales, Socrates, Plato, Aristotle, Kant, Hegel, etc instead of subjectively keeping their
thoughts strictly, rather made them explicitly, a “community thought.” 47 That is why we
cannot talk of African scholastic origin of the concept of God as omnipotent instead; it
has a mythological existence as the people of Africa themselves. The names given to
God, religious practices and ways of expressions might differ between African and
Western but the objectivity of the truth behind the concept remains vivid; that there is a
being, God who is „supreme and above all beings in power and might.‟
45
Aristotle, Metaphysics, 982 b.10, cited in Robert Maynard Hutchins, ed., Great Books of the
Western World (London: William Benton, 1952), 500.
46
Joseph I Omoregbe, “African Philosophy: Yesterday and Today,” Emmanuel Chukwudi Eze,
ed., 3-7.
47
Kwasi Wiredu, Philosophy and African Culture (Indianapolis: Indiana University Press, 1996),
46-47.
21

23. CONCLUSION
Whatever is African is African and as such, must show its traditional negritude in
its Africanity. Clearly, unlike many individualist cultures, the Africans have not lost sight
of the concept underlying person and power as the primordial basis of an individual being
and freedom. This totality of being (person) is what is symbolised by the African culture.
But this culture as we saw, is symbolic of the Absolute Being, the omnipotent God. The
understanding of this concept would help us to know that wisdom and power command
great respect among Africans as well as in the West; in fact, among humanity.
My understanding of this concept however, must be a fact, which has a
considerable influence on the way I present my work as a son of the soil, a typical Igbo
and an African child. That is why the extension of this work embraced the general
concept of omnipotence to show that mankind, throughout the ages have never been
without the sense of power and order. Pointing to the African understanding of person
and power, we could definitely understand that Africa was never so intellectually
impoverished as to lack in philosophical concepts, as God, person and power, as thought
by some western apathetic thinkers.
Streaming through this concept of the omnipotent Being in Africa in the light of
the Igbo metaphysical thought-pattern and other selected ethnic African groups, I hope
that my way of approach to this same reality have brought to the reader‟s awareness, an
objective and analytic view of understanding the African stream of thought in such
philosophical approaches as omnipotence.
Moreover, I do not claim that the features found in the Western culture and the
African traditional and metaphysical setting is solely African, neither is it otherwise.
Since humanity is one, the exchange of experiences and thoughts among people must
contribute to the moulding of some general concepts, such as, omnipotence.
Hoping for good, the purpose of this booklet was to point out one thing, the
underlying concept of a supreme and ultimate reality, the omnipotent God, which
characterises the basis of human cultural and intellectual experiences, man and his God.
22

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25