African Theology and Monotheism
Tomas Corza
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African Theology and Monotheism
Apr 23
Written By Tomas Corza
Tomas Corza
California State University Northridge
RS 306 American Religious Diversity
Friday April 23, 2021
The following is analysis and reflection on the readings mentioned in the citation section. Which delivers value by providing tools for traversing the complexities of intercultural communications.
The readings dispel negative myths about African spirituality because they describe how colonialism and observations by Eurocentric scholars have led to false conclusions that distort the African image of God. Conclusions that label African spirituality as; animism, fetishism, magic, witchcraft, polytheism, shamanism, idolatry, paganism, or as simply being a primitive religion (Nkulu-N'Sengha). However, the readings describe to us that these labels have no meaning and do not exist in African languages (Nkulu-N'Sengha). The readings have clarified these negative conclusions as being false constructs based in a colonialist mentality. The texts describe how African traditional religion has been falsely categorized as being polytheistic (Nkulu-N'Sengha). However, this is a wrong assessment caused by misunderstanding of the African view of God.
The texts explain that Africans view the existence of God as a self-evident truth (Nkulu-N'Sengha). Africans view the nature of God as being outside the comprehension of mankind. God exists outside of any category of human language or understanding. Humans may be able to describe the actions of God towards humans as well as some of God's manifestations, yet God remains unknowable (Nkulu-N'Sengha). Africans have the understanding that there are limitations to the human understanding of God but do not deny the possibility of knowing God through “spirit possessions” (Nkulu-N'Sengha). It is the illusion of absolute knowledge of God that is rejected. God is understood as being; omnipotent, the creator, the ultimate source of existence, mother or father, supreme ruler of the universe, who is; compassionate, generous and loving (Nkulu-N'Sengha).
In the African context, the term Bumuntu is used to describe one's moral character and the essence of a deeply humane being. The notion of Bumuntu is the fundamental African understanding of authentic humanity or genuine personhood. The defining characteristic of Bumuntu is the sense of humanity towards other human beings. That of which is defined in terms of hospitality and solidarity (Nkulu-N'Sengha). Those who possess the characteristics of Bumuntu are considered to be genuine human beings and those who do not, are considered to be nonhuman. The quality of being human is considered to be an ongoing process, which is defined by the actions of each individual. Individuals become more human by behaving ethically in their way of life. In the context of an individuals' distinction between good and evil and their ability to choose to do good (Nkulu-N'Sengha).
The text by Jan Assmann explains that Monotheism had first originated in Egypt. The first founder of a monotheistic religion in Egypt being king Akhenaten. Akhenaten had abolished traditional polytheism in Egypt during his reign as king because of his revelations? based on the discovery that light and time could be explained as manifestations of solar energy (Assmann). This discovery led to the idea that everything could be explained as being workings of the sun. Akhenaten’s revelation led to his idea that the world has an absolute dependence on the sun. Meaning that all life comes from the sun and that the world has no life of its own. This depiction of the world dependency on God’s interjection of life would later find its way into the Bible’s Psalm 104:29-30. Akhenaten rejected not only the polytheistic pantheon but also the theistic idea of a personal God, he believed that there is nothing but nature. The Amarna religion of king Akhenantan in its later stages, shared similarities to Biblical monotheism. Being that it is anti polytheistic and rationalistic with its rejection of magical practices, idolatry and mythological imagery (Assmann) .
In the third stanza of the Amarna hymns, reality is reduced to what is visible to the human observer. From this point of view, the night appears to be nothing more than darkness. Darkness being the absence of light, of divine presence and of life. Which negated the Egyptian traditional view of the sunset and night as being, when the sun god descends into the netherworld to give life to the dead. Outside of the Amarna texts there is no Egyptian text that describes the night as being a divine absence. The closest parallel to the Amarna vision of night is found in the Biblical text, Psalm 104:20-23 (Assmann).
The fourth stanza depicts the morning as being the reawakening of life or the return of the divine presence, which fills the world with light and time. This revival of nature or song of praise is greeted by humans, birds, fish, and flowers which turn themselves towards the light (Assmann). The theological significance of all nature praising the return of divine presence during sunrise is that the praise of God is no longer an exclusive human privilege. In turn, giving religious meaning to life and existence itself. Which implies that existence alone is the acknowledgment and adoration of the creative workings of light and time. This concept of vegetative religiosity became the model of piety and devotion in the Amarna religion. The exact same concept of vegetative religiosity can also be found in the texts of seventeenth century German Protestant mysticism. Texts which express the presence of God in nature. The Amarna hymns also mention ships and fishes as being inhabitants of the sea. This mention of ships and fish as being inhabitants of the sea can also be found in Psalm 104:26 (Assmann).
It is apparent that the revelations of king Akhenaten had many contributions to western religions. Because many of his theological ideas would find their ways into the texts of Christianity, Judaism and other protestant denominations.
The Amarna religion founded by king Akhenaten was the first counter-religion, in the sense that it rejected tradition. This established the term “secondary religions” which are religions established as revolution or revelation due to a disenchantment with the world (Assmann). The Amarna religion was the first of many religions to reject tradition. Paving the way for more religious movements which would reject primary and traditional religions.
To me this assignment was a revelation that changed what I thought I knew about religion. Thirteen years of a Catholic education and I never learned about the African influences in western monotheistic theologies. It was interesting to learn that African theology is portrayed negatively from the colonialist perspective. Considering that African religions have had significant influence on Christianity and Judaism. What I find surprising is that research on these influences goes back to the time of Sigmund Freud. Yet as Tobery B Fisher observed, African religions are still excluded from being considered as a world religion (Assmann).
This assignment helped me achieve my education goals by bringing me to a better understanding of religious origins and how the past influences our future. It has also taught me to always consider how colonialism has suppressed the historical influences of certain cultures on Western idolatries. This assignment taught me that we should never make assumptions about cultures based on nothing more than external visual observation. Rather we should utilize the intercultural praxis model as a "tool for navigating the complexities of cultural differences and power differences in intercultural situations," (Sorrells). "To critically examine our perspectives and how our positionality and cultural frames influence us," (Sorrells). Ultimately, this assignment helped me achieve the educational goals of our university because it gave me a new perspective on our world and a new perspective on a religion I thought I knew.
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