Introduction It is an accepted position that the African Initiated Churches (AICs) were formed as a result of the search for a unique African identity and culture. This is the popular assumption amongst many African theologians of which Maluleke (1994) is one example. African identity and culture are preserved in African Traditional Religion. The notion of Ubuntu or communion in ATR is based on the conviction that African life is lived within a community. This study will reveal how Africans within ATR relate amongst themselves and with their ancestors. African Christians continue their veneration and worship of ancestors whilst upholding a Christian identity. For Erickson the doctrine of the Trinity is what defines the Christian faith: 'Among the religions of the world, the Christian faith is unique in making the claim that God is one and yet there are three who are God' (Erickson 2006:347). Christian theologians accept that this doctrine is at the heart of the Christian faith. Throughout its history, the church has confessed and proclaimed that it worships one God, yet in three persons: Father, Son and Holy Spirit. The focus of this research is exploring the relationship of the three Persons within the Godhead, and the manner in which that relationship influences Christians within the Christian church in Africa. An African approach There was a common perception in missionary circles that Africa had no prior religion, and hence, was a 'dark' continent. This view and the actions flowing from it were regarded by Africans as using 'the gospel to declare the superiority of Western value systems [and] using this claim to justify European conquest and exploitation of Africa' (Goba 1998:19). Missionaries were not only perceived as turning Africans away from their culture, but were also understood to be undermining African culture by being arrogant, in the sense that they compared African culture to their so-called superior culture. Consequently, missionaries were regarded as part, or agents, of the colonising of Africa. Maimela (1991) claims that the indigenous counter-movement was all about the resistance against domination. He declares that: it is this kind of resistance to Western culture and religious imperialism that led to the breakaway of the so-called African Independent Churches from the white denominations in the 19th century. (p. 7) Moila (1991:37) believes that 'Western Christianity had failed to meet the African aspirations.' He continues to say that it created a serious vacuum in their lives. Moila (1991:37) claims that Western Christianity 'has taken from Africans a religion which was functional and useful in their lives.' African traditional religion The faith in ancestors continued to be practised by many African Christians. According to Choon and Van der Merwe (2008:1299), this phenomenon and practice is an 'attempt to preserve good relations with the departed kin.' The practice and the involvement in ancestral rituals should be se