Monotheism and Pantheism in Africa
1970; Brill; Volume: 3; Issue: 2 Linguagem: Inglês
10.1163/157006670x00099
ISSN1570-0666
Autores Tópico(s)Theological Perspectives and Practices
ResumoNearly a hundred years ago E. B. Tylor wrote that, in strict sense, no savage tribe of monotheists has ever been known. Nor are any fair representatives of lower culture in a strict sense pantheists. The doctrine which they do widely hold, and which opens to them a course tending in one or other of these directions, is polytheism culminating in rule of one supreme divinity [I]. These were bold words at a time when little was known accurately of beliefs of many tribes, among whom Tylor included Africans whom he had never visited. Later field studies have brought better knowledge but few overall theories, though in recent years some explanations have been offered to solve diversity of African religious thought in both monotheistic and pantheistic directions. In 1923 R. S. Rattray produced his classic work on Ashanti, in which he illustrated worship of Supreme Being, SNyame, with photographs of priests and temples, and texts of prayers in Twi language and in translation. He also described some of shrines and ceremonies of lesser gods (abosom), especially river Tano, lake Bosomtwe, river Bea and sea, Opo. Ashanti religion appeared to be a mixture, in which an undoubted High God ruled concurrently with lesser divine and ancestral spirits, and explanation of this diversity was said to be that men needed favour of every kind of spiritual being and it would be a mistake to concentrate upon one and incur anger of those who were neglected. Twenty years later J. B. Danquah, in The Doctrine of criticized Rattray for missing the whole sunshine of Ashanti religion, objected to term sky God, and declared that altars and shrines to ancestral and divine gods are unknown things to Akan [2]. Danquah expounded a philosophy which selected three names of Ashanti Supreme Being, to indicate in turn basic idea of Deity, a personal religious and an infinite Being. The unity in diversity of God was affirmed, and most worship of personal God was said to be offered through intermediary of ancestors. In fact God himself was called the Great Ancestor, a conception
Referência(s)