When early European sociologists, anthropologists, missionaries and ethnographers arrived in Africa and assessed African religious beliefs and practices, later referred to as African Traditional Religions (ATRs, hereafter), most concluded that the most suitable term, which captures the belief system is, polytheism. Whereas some conclude that African religions are best captured as paganism, other scholars take an ambivalent stance concerning the capacity of Africans to conceptualise or imagine divinity. Foremost African theologians and philosophers found these ‘ratifications’ as an uncharitable but structured misrepresentation of Afro-religious cultures. Against the outlook of polytheism, John Mbiti argues that African religions or ATRs are not only monotheistic but a praeparatio evangelica for the dissemination of the Gospel in Africa. Similarly, the renowned Bolaji Idowu submits that the nature of divinity is best expressed via “diffused monotheism.” Monotheism is the conclusion of Omotade Adegbindin and Akintola Adebowale. Against these proposals, I propose panentheism as most applicable, after disagreeing with the finding of Motsamai Molefe and Thaddeus Metz who concede that African religions constitute a “neglected form of monotheism.” Although this is not the first time that I argue for panentheism as a concept for describing the relationship of the African Supreme Being with the world among Afro-religious cultures, this research takes a historical approach culminating into the grouping of scholarship on the subject into three theses, before I signal once again, why and how panentheism offers itself as an improved platform. Given the quarrel that the appropriate concept for the proper description in African philosophy of religion has generated among scholars, the paper offers enhanced illumination to the squabble, as it also unpacks the tandem between divinity in African theology and process theology.
Emmanuel Ofuasia (Sat,) studied this question.