Introduction
4.8. Response of the first Converts
Since he was a specialist in divination, he used a pictorial Bible storybook he was given and abandoned his traditional form of divination. He called the book Bu' ngam a [my divination bundle]. For him the Bible storybook was a replacement of the cards he used in interpreting what the earth spider said in divination and he called it 'my divination bundle' - meaning the cards for interpretation. When he wanted to hear a story from the book he asked one of his sons to bring his divination bundle. He looked at a picture and asked for its interpretation. Thus the Bible became a replacement but understood only within previous categories. He however was not permitted to receive baptism because he was a polygamist.89
Jesus is calling us, Satan the traitor what do you want on our way?
If a Christian continued in "the way of Satan" he was exposed to serious Church discipline. Sins that merited grave discipline included, sacrifice to the ancestors, divination, wearing of a talisman, performing bad medicine, swearing by the Fon and swearing falsely to God. Christians were also banned from joining any social group dance. They were not to go to the palace with lawsuits; if they were disposed to do so they were to consult the person in charge of the congregation. Concerning succession to family position, if becoming a successor meant that one must sacrifice to the late father, perform traditional medicine, marry many wives, or do any of those things that non- Christians do, then a Christian could not be involved.91 According to Montoh Simon Voma, a Christian could be brought before the congregation and be judged for merely watching the performance of a traditional dance. A lay preacher who preached in traditional outfit was sanctioned. Such persons were considered still to be under the influence of Satan.9
How well did the converts remain loyal to such teaching that said one was no longer part of one's people? Maxwell Fohtung's autobiography helps us to see how the mind of the early converts functioned. Maxwell Fohtung was among the first batch of school pupils.
After completing the Erste Classe [lsl class] he taught as a "pupil teacher" of the lower school and a Sunday school teacher. He was among the first thirty who were baptized on November 20 1908. He served as houseboy to Dr. Vielhauer, and as we have seen earlier, Vielhauer called him "my brother" and he shared the master's table on that day. In 1909 he was appointed as Basel Mission teacher. He left because the pay was not encouraging and joined a company in 1911. In 1913 the company wanted to transfer him to Ngoundere in the Adamawa region far away from home. In his words:
I entertained grave fears about this and these fears robbed me of my Christian belief. I engaged a Ngambi person, a native fortune-telling sorcerer. He looked at his charms, once, twice, three times and the same
Montoh Simon Voma, Preaching the Gospel in Bali Nyonga [1902-1987], Thesis for a Diploma in Theology, Presbyterian Theological College, Kumba, 1988. Montoh's father Ba Gwandingbe Montoh was one of the people on the panel of translators who assisted Vielhauer in the translation process.
91 No u Nku 'mu bun-Kristo ba-Evagelisi, [Constitution of the Evangelical Mission] articles 140,169 & 196- 200, pp.63-64.
v3 Montoh Simon Voma, Preaching the Gospel in Bali Nyonga, p.22.
answer came up every time: 'I see you go but I do not see you return.' The interpretation of this could only be that if I went on transfer to Ngaundere, I would not return home, but die there.93
He then explained how on his way he was attacked by a serious bout of high fever and his conviction was that the diviner was right. Because of this he hatched a plan and deceived those who were with him, diverted his course and ran away from his employment.
He further stated that when his wife eloped with another man it "affected me deeply and robbed me of the Christian principle of one man, one wife." He then recounts how he took a second wife, a third until at last he had fourteen wives. In 1916 he had also succeeded his father as a mfonte.94
We realize that as soon as he was faced with a difficulty, it was the traditional category of solving problems that first came to him. Yet he was quite God-fearing and for him it was painful that he had to be excluded from the Christian family because he was a polygamist. Despite the exclusion, he states, "in all other respects I did not forsake its teaching. I have always given freely to the Church, and have ardently supported those who preach the Word of God." The last contribution he made was in 1960 when he donated 170 pounds for the rebuilding of the congregation in his quarter of the town.95
Fohtung was anxious to rejoin the Church, which meant divorcing all his wives except one. This he finally did on 10 December 1961. According to him he did this to fulfill the teaching of Christ to 'Forsake all and follow me.' Fohtung was influenced to take this decision by his former master, Missionary Adolf Vielhauer who in 1949 wrote to him expressing his anxiety to see Fohtung mingling in heaven with the Saints, where he hoped not to miss him. Vielhauer endorsed his card with the words: "A very good Christian, if not for polygamy. I wish some one would save his soul."96
93 Maxwell Gabana Fohtung, " Self-Portrait of a Cameroonian", p.225.
94 Maxwell Gabana Fohtung, "Self-Portrait of a Cameroonian", pp.222-243.
M5 Maxwell Gabana Fohtung, "Self-Portrait of a Cameroonian", p.243.
96 Maxwell Gabana Fohtung, "Self-Portrait of a Cameroonian", p.243.
One cannot help reflecting whether polygamy alone can bring one's soul to damnation!
Divorcing his other wives in fulfillment of the command of Jesus Christ is equally in violation of his admonition that marriage was not meant for divorce. One contemporary of Fohtung was Ba Lima who also became a polygamist and encouraged his contemporary Elisa Ndifon to quit his Catechist job and marry other wives since "one tree cannot make a forest."97 Ndifon stood firm for the faith; refused his father's stool and passed it to his brother. But he was always present when family libation was being poured. His convictions, according to his death wish, were inscribed on his tomb: Nka bi 'ni ni mm, me 'ti ni mm [I started with yes, I finished with yes].