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IQRA JOURNAL: Theological and Religious Studies
Volume: 2 Issue: 4 December 2022
www.iqrajournal.net
AN AFRICAN CHRISTIAN CULTURL PERSPECTIVE OF THE SYMBOLIC
VALUE OF WATER IN THE FOURTH GOSPEL
Honor SEWAPO, PhD
Department of Religious Studies, Faculty of Arts
Abstract
Water, a universally shared commodity by all religious traditions that is vital for the
growth and preservation of life, is a dominant motif and expanding core symbol in the Fourth
Gospel. In half of the 21 chapters of the Fourth Gospel, water, water pots, rivers, wells, springs,
the sea, pools, basins, thirst and drink are used in context and discourse to provide clues to the
symbolic value of water. This symbolic power of water is not only specifically tied to Jewish
beliefs but also to African culture. Water is over-determined in the African history, particularly
in the African Christianity. Previous studies on water in the Fourth Gospel have focused largely
on water serving as an integral cleansing agent for ritual defilement, Christian baptism, and
conditional change. However, there is a dearth of literature on the eternal relationship between
God and humankind which water as metaphor fosters. The paper, therefore, examines the
symbolic value of water in the Fourth Gospel within an African Christian cultural context. This
is with a view to establishing water as metaphorical agent of the eternal relationship between
God and humans. Abogunrin’s approach of Decolonisation of New Testament Interpretation in
Africa was adopted. Data are subjected to exegetical analysis. Findings of this study have
implications for the African value of the image of water in the African Christianity.
Keywords: African value and African Christianity, God and humans relationship,
Symbols in the Fourth Gospel, Water in the Fourth Gospel, Water as metaphor
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Water in the Fourth Gospel: An Introduction
The image of water appears very frequently in the Fourth Gospel and with the
most varied of associations than any of John’s symbols. There are conversations about
water, water pots, rivers, wells, springs, the sea, pools, basins, thirst and drink. Context
and discourse provides clues to the symbolic value of water in the various passages.
While water is a dominant motif and expanding core symbol, it is less unified and
more variable than, say light or bread. Water images in Scripture relate to humans
stories of creation, conflict, deliverance, repentance, rejection, invitation, healing and
praise (Culpepper, 1983: 192).
Ariarajah (1982: 271) claims that water, a universally shared commodity by all
religious traditions, is vital for the growth and preservation of life. People from ancient
times perceive water as sign and symbol of life itself because a majority of the living
organisms having their home in water. Yet, water can also be a threat to life as in the
case of thunder storms and floods. In the biblical tradition creation emerges from the
waters of chaos (Genesis 1: 2) and in the Exodus experience water serves both as an
agent of deliverance and destruction. Although the Noahic flood was a means of
destruction, the resultant covenant promised in the rainbow was to be a sign of life to
all. In the wilderness wanderings, water became a cause of conflict. While the story of
Flood, the drowning of the Egyptians in the Red Sea, and the general fear of the sea
and deep waters expressed in Psalm 18: 16; 32: 6; 46: 3; 69: 1ff indicate that water could
in Yahweh’s hands be an instrument of judgment, it could be thought of, at the same
time, as salvation through danger for the faithful people of God in Isaiah 43: 2; 59: 19
(Taylor, 2007: 1232).
Water, in the biblical accounts, describes the relationship between God, nature
and humankind. At least half of the 21 chapters of the Fourth Gospel deal with water
images. They refer to water in one of the two ways: water symbolises either the
blessings of the new age or that of the Holy Spirit in particular (John 4: 10, 14). John’s
reference to water includes: water of recognition (John 1: 26, 31, 33; 21: 1ff), water of
renewal (John 3: 5, 23; 19: 34; 1John 5: 6-8), water of joy (John2: 1-11), water of life
(John4: 14; 7: 37-39), water of healing (John 5: 1-15; 9: 5,7) and violent water (John 6: 16-
21). The use of symbols is a peculiar nature of language in the Johannine writings.
Previous studies (Feneberg, 1994: 380-381; Guthrie, 2004: 1021-1965; Tsumura, 2006:
840-841; Tenney, 1964: 121: 13-21; and Joubert, 2007: 92-95) on Johannine language have
attempted to interpret John in relation to the other aspects of language use such as
signs, metaphors, discourses and apocalyptic concepts. However, John’s symbolic use
of water imagery, which is major characteristic feature of his writings, has not been
given adequate attention from the context of African Christianity. Water is probably
the only natural resource that touches all aspects of human civilisation, that is, from
agricultural and industrial development to the cultural and religious values embedded
in society. The need and demand for water have been a driving force for health,
society, economic prosperity, cultural significance, and development throughout
human history (Water and Culture, 2019). In the light of this, it is probable that cultural
differences play a key role in the way water is perceived, valued and managed in
different societies.
The questions arising from the above submission are what is the symbolic value
of water in the Fourth Gospel within African Christian cultural context? In what ways
can the symbolic value of water in the Fourth Gospel serves as a catalyst to the
understanding of this symbol as a metaphorical agent between God and humans in the
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African Christian cultural milieu? In attempting to proffer solutions to these questions,
the paper adopts Abogunrin’s approach of Decolonisation of New Testament
Interpretation in Africa, which posits that biblical interpretation must be relevant and
meaningful in the context of Africa (Abogunrin, 2005: 267).
Literature Review
Dunn (1990: 169) says that the symbolic value of water is notified as it
represents the old dispensation in contrast to what Jesus offers after his baptism by
John the Baptist (John 1: 26, 31 and 33); and the water baptism of John the Baptist is in
contrast with the Spirit baptism of Jesus. Indeed, John indicates that his baptism is only
to reveal the one who will come (John 1: 31) to baptise with the Holy Spirit (John 1: 33).
With this, John establishes the initial connection between water and the Spirit. In this
sense, it may seem right to agree with Vandana (1980: 289) when he submits that water
serves a double purpose in contrasting the water baptism of John with the Spirit
baptism of Jesus and thereby revealing his identity.
For Leon-Dufour (1981: 451) water symbolises the Spirit that is responsible for
humans’ rebirth, particularly in the conversation between Jesus and Nicodemus (John
3: 1-10); this rebirth through the Spirit has been promised for the end time (Joel 2: 28).
For instance, in the encounter with Nicodemus, the Fourth Gospel strengthens the
spiritual connection (John 3: 5), but with it adds the element of rebirth “from above”
(John 3: 3). On this Smith argues, “Probably it would be correct to say that the water
imagery of the Fourth Gospel alludes to baptism without referring to it. It evolves the
liturgical act without being exhausted by it” (Smith, 1995: 156). The conjunction of
water and Spirit express in terms of this metaphorical contrast, reveals God as the
originator of this new relationship and consequently points to the recurring water
imagery in the Fourth Gospel as symbolic of the salvation that Jesus brings (John 4: 7-
42; 7: 37-39; 13: 1-11).
Commenting on the symbolic value of water in the Fourth Gospel, Beasley-
Murray (1989: 49) opines that jars of water intended for ritual cleansing of people about
to drink became in the hands of Jesus vessels of wine for celebrating the miracle of God
(Isaiah 25: 6-9 and John 2: 1-11), in so doing the ordinary water becoming the water of
joy. In other words, the water found in Jewish ritual containers, indicates that for John,
water becomes much more than an association with a Jewish cleansing ritual. Wine at
the wedding is symbolic of the beginning of the possibility of new life in the wedding
couple. Thus, water as a symbol becomes something entirely different than what the
readers of the Fourth Gospel expect. While water symbolises the purification and life
Jesus brings, yet it also signifies an intentional allusion to the sacramental wine in the
Synoptic Gospels (Mark 14: 24-25; Matthew 26: 27-29; and Luke 22: 20) (Smith, 1995:
156).
Loepp (2019) claims that the symbol of water in the Fourth Gospel is perhaps
the most sophisticated motifs of the Fourth Gospel’s penman. The symbol of water is
used repeatedly to tie together significant episodes in the Gospel that signal a coming
to faith in the lives of the characters that the author wanted to portray. Tenney (1964:
13) asserts that the imagery in the Fourth Gospel is clear, concise and rather limited,
and filled with spiritual significance. The author employs it to convey his thought.
Consequently, the Fourth Gospel contains some of the profoundest truth in the New
Testament, but there are no other writings which express it more simply. Water, a
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common staple of life, is illustrative of the indispensability of Christ to Christians.
Water is emblematic of eternal life (John 4: 14; 6: 51, 54). On two occasions Jesus used
the metaphor of water to convey this truth. On the one hand, it was used for the
woman who came to the well of Sychar to draw water for her household (John 4: 10-
15). In this context, water is a physical necessity which Jesus used as a picture of the
satisfaction for the spiritual dearth of the Samaritan woman. Just as a spring is the
source of water in the natural world, so is Jesus the source of “spiritual” water that will
satisfy eternally (John 4: 14). With this revelation and the encounter with Jesus, the
woman forgets about her task in the natural world (John 4: 28) and attends to relaying
her revelation of the Messiah (John 4: 29). Through the encounter with Jesus which
began with a discussion about water, she and others come to believe in the true
identity of Jesus (John 4: 39-42). As a result, Jesus offered her an unfailing spring of joy,
constantly pouring out refreshing life, thereby receiving spontaneous joy by believing
in Jesus Christ. On the other hand, water was used for the crowd at the Feast of
Tabernacles when they assembled at the temple for the ceremonial pouring of the
libation. Water, the symbol of the libation, at the Feast of Tabernacles memorialises
God’s provision for His people in the wilderness. The ritual celebration had become an
empty tradition which conferred no individual spiritual potency. The pilgrims went
home from the feast without a consciousness of reality; they were still “thirsty.”
The symbolic value of water is evident in its usage as agent of healing on the
directions of Prophet Elijah (healing of Naaman who was stuck with leprosy in 2Kings
5: 10-14) and particularly Jesus Christ (healing of the paralytic in John 5: 2-9; the
restoring sight to the blind in John 9: 1-12). Furthermore, water is connected to the
Spirit, washing of eyes and washing of feet. For instance, those who drink water
ultimately receive the Spirit after Jesus’ death (John 7: 39); the man born blind must
wash his eyes to be able to see (John 9); and Mary “washes” Jesus’ feet with her hair
(John 12: 3), and Jesus washes the disciples’ feet (John 13: 3-4).
Troster (2019) posits that water is inextricably intertwined with life…covering
over 70% of earth’s surface, it was the original channel for the emergence of life itself.
Humanity needs an ethic that places a high value on water. Water remains a sine qua
none of civilization. An attempt to live one day without it, may lead to realize the
meaning of dependency. Thus, it is probable to agree with Oestigaard (2005: 7) who
affirms that water is the very essence of life; the life-giving waters are for the welfare of
society. The numerous and varied ways to express life and humanity are best sought
through a comprehensive knowledge of the spheres where water is the main
component.
In sum, none of the above studies on Johannine symbols or metaphors gave
attention to water as metaphorical agent of the eternal relationship between God and
humans from an African Christian cultural perspective. Therefore, an attempt is made
to exegete the symbolic value of water in the Fourth Gospel.
Exegesis of the Symbolic Value of Water in the Fourth Gospel
The Fourth Gospel is well-known for its wealth and depth of symbols. John
uses different images, prominent among which is water. The theme ὕδωρ, that is
developed in John 1 and 2, reaches a convergence in John 3 where ὕδωρ is mentioned
only briefly in connection with birth from above (John 3: 5). Burge (1987: 97-99) argues
that the Fourth Gospel is the only New Testament writing to mention living water.
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Among others, Burge contends that ὕδωρ was a metaphor for the Spirit in both the Old
Testament and Rabbinic thought; the Qumran also uses ὕδωρ and Spirit as a
metaphor, but from the standpoint of a ritual sense of purification; Jesus referred to
ὕδωρ καὶ πνεῦμα in the story of Nicodemus (John 3: 5); the metaphor of the living
water depicts the valueless institution which Jesus replaces in his person and the
newness he brings.
Exegeting John 4: 10-14 and 7: 37-39 ὕδωρ, as a recurring Johannine core
symbol, clearly refers to the Paraclete-Spirit. Koester (2003: 14) contends that those who
receive the Paraclete-Spirit or who “drink” Jesus’ teaching will have the Spirit (living
water) welling up in their hearts as Jesus promised the Samaritan woman in John 4: 13-
14. The water from Jacob’s well could extend life for a while, but τό πηγὴ ὕδατος, “the
living water” from Jesus would issue into the everlasting which, according to the
Johannine perspective, refers to life lived in relationship with God. Referring to John 4:
1-42, Koester (2003: 14) says “If Jesus is both Messiah and Saviour of the world, the
living water is both revelation and the Spirit.” Likewise, Brown (2003: 259) notes that
living water is interpreted as a metaphor for “spirit” in the story of Nicodemus (John 3:
5) where Jesus speaks of being born of ὕδωρ καὶ πνεῦμα. The term “being born of the
spirit” opens up “the possibility of receiving the eternal life available through Jesus.”
Drinking living water means a transition from the “earthly realm” into becoming one
of God’s children. The living water, that is, the Holy Spirit that Jesus offers opens up
the “possibility of entrance into the realm of God and eternal life by allowing believers
a new ascribed honour status as children of God.” In this sense, water could be
interpreted as metaphorical agent of the eternal relationship between God and
humans.
In addition, water functions as a symbol of cleansing in the Fourth Gospel. For
instance, the verbs, νίπτειν “to wash,” βαπτίζειν “to baptise,” and ἐκμάσσειν “to
wipe dry” are associated with water in the Fourth Gospel, tend to demonstrate this.
During the final ritual at the Feast of Tabernacles in Jerusalem, the priest brought water
from the pool of Siloam and poured it in the funnel beside the altar, amid the singing
of worshippers. The event was a joyous one, in anticipation of Messiah’s glorious reign
(Zechariah 14: 16-21). During that event Jesus proclaimed, ἐάν τις διψᾷ ἐρχέσθω πρός
με καὶ πινέτω. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας
αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.“If any one thirst, let him come to me and drink. He
who believes in me, as the Scripture has said, `Out of his heart shall flow rivers of
living water’” (John 7: 37-38). The next verse gives the expectation: τοῦτο δὲ εἶπεν
περὶ τοῦ πνεύματος ὃ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ
ἦν πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη (John 7: 39). Both primary subject, that is,
the Paraclete-Spirit and secondary subject such as life-giving water are evident in the
above text. While life-giving water as a quality of the Holy Spirit signifies that Jesus
Christ is the source of eternal life, anyone that has the Paraclete-Spirit will have life in
abundance (John 4: 14; 7: 37-39). Water also signifies a reception of the Holy Spirit
(Ezekiel 36: 25-27 and John 7: 39). John 7: 39 announces that the blessings promised to
be part of the Messianic Age would come when the Spirit comes (cf. Isaiah 12: 3 and
Joel 2: 28-32). Therefore, an attempt to examine the symbolic value of water outside the
Fourth Gospel may be of help to the understanding of this symbol.
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The Symbolic Value of Water outside the Fourth Gospel
The symbolic value of water is readily understood by most cultures, but is
particularly important in the cultural milieu of Palestine where water is used to
support life (human, plant and animal) and hygiene. This is explained in the presence
of the primeval ocean already existing before creation in the Genesis account (Genesis
1: 2). Furthermore, Jewish rituals utilise water to cleanse the hands before meals (Mark
7: 3) and ritual washings are prescribed in the Old Testament law as signs of cleansing
(Leviticus 11: 1-39; 14: 8; and 15: 1-21) (HCBD, 1200-1201). Water is also a symbol of
spiritual renewal and refreshment for Israel. This use of water as a symbol in the Old
Testament (Ezekiel 36 and Isaiah 44) seems to foreshadowing its powerful use in the
Fourth Gospel as a symbol of rebirth. Besides, Judaism is rich with resources that foster
an ethic for the respect and protection of water. For instance, in Jewish theology,
abundant rain is an expression of divine blessing and approval, a means of measuring
Israel’s commitment to the covenant, and a matrix from which life emerges
(Deuteronomy 11: 10-17). In the final redemption of the Messianic age, Jewish texts
eagerly anticipate that water will flow unceasingly in Israel, the deserts will be well-
watered, and Israel will contain a river as constant as the Nile. Out of the Temple will
flow a great deep river eastward to the Dead Sea, which will itself become fresh water.
This river will be full of fish and the Jordan desert will blossom with fruit trees and
other creatures. This vision of the desert blooming as part of the national redemption
of the people from exile created a powerful image for later Zionism; redemption is
found in the verses chosen to begin the Havdalah ceremony: “Joyfully shall you draw
water from the fountains of salvation (Isaiah 12: 3).
Besides the cultural Palestinian perception of water, it plays a central role in
many other religions and beliefs (For instance, in Islam, “We made from water every
living thing” in Qur’an 21: 30 is a powerful statement that sums up the importance of
water in Islam. In Hinduism, Feldhaus (1995) and Barth (1990) affirm that rivers are not
only goddesses but also mothers who protect and feed their children) around the
world: water represents source of life and (re)birth. Water cleans the body, and by
extension purifies it, and these two main qualities confer a highly symbolic, even
sacred, status on water. Water is, therefore, a key element in ceremonies and religious
rites. It is often perceived as a god, goddess or divine agency in religions. Rivers, rain,
ponds, lakes, glaciers, hailstorms or snow are some of the forms water may take when
interpreted and incorporated in cultural and religious spheres. Religious water is
neither neutral nor passive. It is considered to have powers and capacities to transform
this world, annihilate sins and create holiness. It carries away pollution and purifies
both in a physical and symbolical sense. It is a living and spiritual matter, working as a
mediator between humans and gods. Water often represents the border between this
world and the other.
The Symbolic Value of Water from an African Christian Cultural Perspective
In the past, water attracted the formation of commercial cities and towns along
the lakes and coasts of Africa. Africans recognised and respected bodies of water as
their source of spirituality. For instance, before Lake Victoria in East Africa was named
so by John Hanning Speke, a British officer, it was called Nalubaale, which literally
means the home of spirituality. A huge body of water connects Africa to America; and
through the conventional systems water connects mountains with valleys, plants with
animals, by sharing products or by-products essential to each. Since water facilitates
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the natural phenomenon of interdependence, bodies of water were owned and
protected by communities, and people worshipped the spirit of water freely. All
activities relating to water were conducted in accordance with peoples’ customs and
cultural beliefs.
The sacredness of water has diverse sources. On the one hand, water provides a
shining mirror to the universe and its transparency offers a model and a path to
creation. It is through water that humans are physically and spiritually interrelated and
interconnected with the living and non-living beings of earth and to the whole of life.
One the other hand, water produces synergy and becomes “water as a Being”. Oceans,
rivers, lakes, ponds, creeks, streams, rains, floods, waves, humidity, wetness,
dampness, hurricanes, tornadoes, rainbows, and the teardrops of babies are evident in
water.
However, the civilisation of Africa by the Western world changed native
people’s attitudes and rights to water as a natural resource. The sacred relationship
between people and water almost ended with the advent of Western ideology of
political governance in Africa. Water became a commodity to be taxed. Commercial
fishing was introduced. Corporations were established to process and supply fresh
water for payment. Western religious teachings demonised native cultural practices
and the indigenous attitude and moral responsibility towards water as a sacred being
gradually changed. Their teachings associated African cultural beliefs and practices
with Satan and primitivity. In addition, the faith institutions preach the supremacy of a
divine being, which is beyond humanity according to the spiritual hierarchies, though
humanity is accountable to this divine nature.
In spite of the westernisation of Africa and the teachings of European
missionaries in Africa, the symbolic value of water is intrinsically unalterable. Water is
still perceived among Africans as one of the mysterious gifts of nature that supports
and holds life on earth. Many indigenous communities in Africa knew the value of
water and to them water was considered to be the source of life, especially among the
Beninois Christians of Benin Republic. In the worldviews of the Gun of Benin republic
(Capo-Chichi, 2014), water is seen as food, a means of transport, a ground for
recreation or an element for cleansing, purification, initiation in cultural ceremonies,
and a sacred being that holds life on earth. This is to say that a seed in the soil does not
germinate until it receives water, which demonstrates that it is the spirit of water that
ignites the production of life.
In Yoruba episteme water is regarded as the ultimate medicine. Water is the
real doctor and pharmacist in Yoruba episteme (Jegede, 2019). According to Jegede,
there is no sickness water cannot cure including diabetes, paralysis, gonorrhoea,
malaria, haemorrhage, etc. Looking for trees, plants, animals to cure disease is
neglecting the potency of water to heal, as these creatures equally depend on it for
survival. In Osun-Osogbo, in Southwestern part of Nigeria, water is called agbo
“prepared medicine for human consumption,” “spring forth.” Babatunde says, “There
was an everlasting covenant between the goddess of the river and the founding fathers
of Osogbo land. It was a unique covenant and the covenant cannot be broken. Since we
have always honoured our own part, the goddess of the river has to honour hers. Little
wonder Osun festival has turned to an international festival that is now celebrated not
only in Osogbo or Nigeria, but in some other foreign countries of the world like Brazil
and France” (Babatunde, 2015). While killing animals and felling trees can go into
extinction, water has the power of ‘self-replacement or self-renewing’. There is no
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amount of water you take from a runny river or sea that would not be replaced
immediately.
In the Yoruba indigenous religion (For example, Idowu (1962) and Awolalu
(1979) avers that in the annual Osun Osogbo Festival in Osun State of Southwestern
Nigeria, there is a deep rooted age-long belief among the people that the river goddess
can cure infertility and it is interesting to see thousands of people across the world
gathered to either watch the votary maid empty the sacrificial materials into the river
or wash themselves in it. Many people drink from the river, not minding the pollution
it is usually subjected to due to the heavy traffic of human legs inside it on the festival
day. See “Osogbo agog as the People celebrate yet another Osun Festival”) in
particular, water, whether of runny streams or from wells, plays inestimable roles
(positive or negative) in all forms of divine worship (whether minor or major), ritual
ceremonies, and socio-religious rites performed in honour of preternatural beings and
on behalf of human beings. It is axiomatic that no ritual takes place without water
(Adewale, 1982: 2). Water occupies so significant a position in African indigenous
thought that there is hardly any ritual where its use is left out.
The use of water for multipurpose rituals is a response to African Christianity
yearning for a form of Christianity that is psychologically, physically, as well as
spiritually satisfying, such that demonstrates power. Besides the cultic use of water for
multifarious purposes in African Christianity, water is more of an indigenous attempt
at making Christianity relevant to an African religious consciousness and worldview.
The African worldview gives a spiritual interpretation to virtually all problems of life
and as a result seeks for solutions that are equally spiritually based to confront the
challenges of life. An average African believes that most problems encountered in life
(for instance, barrenness, protracted illness, joblessness and even a common headache)
have spiritual roots and can be better solved through spiritual measures. This explains
the importance of water rituals for healings, deliverances, and other related forms of
spiritual assistance in the African initiated churches.
There is equally a wholesale adoption of the use of water as a source of life to
solve varied life problems in African Christianity. African initiated churches, especially
the indigenous ones, in their struggle for the contextualisation of Christianity in Africa
through incorporation of elements from African indigenous religions into Christianity,
attach much more importance to the use of water in their cultic practices than the
historic (that is, foreign mission-based) churches or any other church movements in
Africa. These churches so much depend on water in their cultic practices that some of
them consider it a necessity to locate their church buildings near water sources such as
rivers, streams, and oceans. The profuse use of water in these churches has earned
them the sobriquet “Water Churches” from some quarters (Fatokun, 2008: 351).
The symbolic value of water is specifically revealed in its cultic use in the
African indigenous churches at naming of a child, for sanctification and/or
purification, protection, socioethical and moral rehabilitation, and for business.
The symbolic value of water at naming a child: In some African indigenous
churches like Aladura, water is symbolically employed in praying for divine
refreshing, satisfaction, and an abundant flow of blessings into the life of the new born
child (cf. Genesis 1). A common Yoruba idiom used in water-ritual prayers is, Omi ni
akoda aiye: ko si alagbara aiyue kan tio le eri idi omi tabi ta omi ni koko, nitorna, ko si alagbara
kan ti yio ri omo yi mu “water is the foundation of the earth; no powerful human being
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has ever been able to discover the end/secret of the seas.” Based on this natural fact, no
single human being will be able to harm the child.
The symbolic value of water for sanctification and/or purification: The use of
water in African Christianity contributes to divine healing, even in cases that have
defied Western scientific medical solutions. There have been different testimonies of
divine healing from diverse sicknesses and diseases in Southwestern Nigeria through
the use of sanctified water. The 1930 revival, in particular, reportedly witnessed the
manifestation of the healing and deliverance power of God through the in-take of holy
water, and led to the exit of a number of adherents of the indigenous religion from idol
worship with its associated barbaric rituals. Olusheye (1983: 20) says, “Hundreds of
thousands repented of their sins and accepted the Lord Jesus Christ as their Saviour.”
In the words of Adegboyega (1978: 24-25), “the dumb spoke, the lame walked, the deaf
heard, lunatics were delivered, lepers were cleansed, [and] long standing years of
pregnancies were wonderfully delivered.” He further reports that a number of
hospitals became empty as patients left for divine healing at crusade grounds. As a
consequence of this, the older churches almost became empty as members trooped out
to the scenes of the revival. In addition, the use of water is reputed as an effective
means of frustrating the activities of witches and wizards, and liberating people from
their enemies. Through the use of sanctified water, African initiated churches have
rendered witchcraft and sorcery, nefarious activities of witches and wizard posing
major threats to African development by rendering a number of African who could
have contributed positively to the development of the society useless. Early Pentecostal
history in Southwest is full of cases of people set at liberty from the bondage of witches
and wizards through the use of sanctified water. In the deliverance perspective of
African initiated churches, problems such as poverty, joblessness, barrenness, and late
marriage have spiritual roots linked with demonic influences.
Sanctified water is also claimed to have a neutralising effect on those possessed
of familiar spirits and people with diabolic powers. Witches, wizards and other cultists
who drank the sanctified water in their quest for divine healing (and those who
attempted to move near the revival ground with evil intents) were reportedly arrested
by the power of the Holy Spirit—falling down and rolling on the floor, vomiting all
kinds of objects, including living creatures like tortoise, reptiles and birds (connected in
African thought with occultism). These were followed by a series of open confession by
witches and wizards. Some witches, in the course of their confession, “held out for
others to see, men’s genital organs strangely possessed by them” (Alokan, 1991: 63).
The symbolic value of water for spiritual protection: water rituals are claimed
to be efficacious in providing spiritual protection against any forms of attack. This
explains why a number of African Christians frequently employ sanctified water as a
protective measure against attacks from enemies. Compounds and doorsteps of
residential houses, offices, and business centres are occasionally sprinkled with
sanctified water to ward off attacks by robbers and other wicked spirits.
The symbolic value of water for socioethical rehabilitation and moral
reconstruction: African initiated churches often employ water rituals, alongside moral
instructions, in their rehabilitation of those infected with social vices. For instance,
drug addicts, street fighters, chain smokers, alcoholics, and others allegedly restored to
being useful members of the society through the use of water.
The symbolic value of water for business: The use of water provides good
business opportunities for people in plastic industries, which to some extent is a
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Volume 2, Issue 4, December 2022
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positive contribution to the economic development of the country. A recent survey of
demands and supplies in the plastic industries reveals that there is a greater demand
for plastic kegs for religious rituals than other uses. This is indeed one of the symbolic
values of water for African development. While some plastic sellers, in the market
strategy, tactically locate their shops close to the “water churches,” other sellers to the
churches located in remote areas use the opportunity for economic exploitation by
selling at exorbitant prices.
From the above-mentioned reasons, the symbolic value of water is evident with
what water gives and with what water represents to all cultures, especially to African
Christianity.
Conclusion
The paper brings to the fore the ways in which the Fourth Gospel uses water to
portray the life Jesus brings, the progression of belief in Jesus Christ; and represents
him as the living water and the mediator between God and humans. However, an
African Christian cultural perspective symbolises water as (i) a mysterious gift of
nature, (ii) doctor and pharmacist, (iii) a source of life, (iv) a custodian of life, (v) a
living being, (vi) the border between this world and the other, and (vii) the emblematic
of eternal life.
An African Christian cultural perception of water reveals the depth of the
eternal relationship between God, humans and water which is at work among the
human sphere. Such relationship is made possible through the sacrificial death of Jesus
Christ on the Cross. This sacrificial love of Jesus fosters an eternal relationship between
God and humans, thereby likening the person of Jesus Christ metaphorically to the
symbolic value of water.
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