African Religions and Philosophy Analysis

John S. Mbiti


(Student Guide to World Philosophy)

Four fairly distinct philosophical and scholarly traditions form the background to John S. Mbiti’s classic treatment of the African worldview. The first is the extensive anthropological literature on individual peoples, begun in the colonial period and continuing during African national independence following World War II. This work provided the data from which a more general “African” perspective might be developed. The second sort of research was specifically into religion, as missionaries and scholars became aware that Africans held well-developed religious views that were not merely “primitive” and “superstitious.” A third and related scholarly strand was the growing interest in African philosophy, especially in the question of the ontology or “theory of being” implicit in African beliefs and practices. There was an increasing recognition of Africa’s independence from Europe not only politically but philosophically: Africa was emerging as other than a dependent colonial stepchild. Fourth and finally, Mbiti as a Christian minister and an accomplished theologian was a representative of the long tradition of eschatological speculation into the ultimate destiny of human beings. Mbiti drew on all these traditions but was in the unique position of being a native African religious practitioner who combined all four, in his person and in African Religions and Philosophy.

A Theory of African Religious Life

(Student Guide to World Philosophy)

The book is a comprehensive treatment of the African understanding of God and humanity. It is comprehensive in the African, but not the Western, mode. It includes very little on politics and economics, and virtually nothing on history and science. Instead, it rests on the premise that to understand (traditional) African life is to accept this truth: Africans live in a religious universe and are participants in a religious drama. The book is intended to demonstrate this first principle, in order discussing time; God; other spiritual beings; human beings and their institutions, especially the family; death and the afterlife; spiritual power and spiritual “specialists”; ethics; and the developing historical situation in Africa. It is, in sum, African life as viewed from the “inside.”

To hold that Africans are a religious people is to say that their understanding of being is spiritual. Mbiti distinguishes five ontological levels, in descending order: God; spirits, including both extra-human beings and deceased humans; living and nascent human beings; the remainder of biological life; and lifeless objects. There is also a sixth sort of being, a power or energy pervading all things. God controls this power, as do spirits to a lesser extent. This ontological hierarchy implies that material objects, with which the modern world is preoccupied, have relatively little reality.

This spiritual ontology illuminates and is illuminated by the African conception of time. That which is most real is spiritual, and that which is spiritual exists most fully in the past. Furthermore, the deeper in the past a (spiritual) being is, the more real it is. In general, each thing that is older is more real than each thing that is younger. Past beings are ontologically (and, Mbiti...

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African Forms of Worship

(Student Guide to World Philosophy)

Mbiti argues forcefully that this homage to the departed should not be understood as ancestor worship. Africans worship God and other, lesser deities. The line between religion and ethics nevertheless is indistinct. The ongoing relationship between the living and the departed might be termed the ethics of generation and generations. Implicit in generation is hierarchy. The debt that the living owe to parents, and parents before them, reaching back to God, is life. Givers of life, in its human and other forms, are superior to receivers; thus, there is no contradiction in worshiping a more remote God and a more proximate Earth Goddess, nor in holding that it is practically impossible for elders and betters to do wrong (because they have done such great good). African ethics is “corporate”—the individual is subordinate to the community—but not merely in the social or spatial sense. The community also, and even primarily, exists in time, reaching back in the deep Zamani to God. There thus exists an African spatial-temporal cosmos that is less material than ethical and spiritual.

The African reverence for and celebration of life might suggest a wholly positive attitude toward spirits. There is, however, a pronounced tension between spiritualism—or spiritism—and traditionalism. African peoples very much value continuity, predictability, and a routinized future. That which is out of the ordinary—the birth of twins is a common example—is...

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Limits of African Traditionalism

(Student Guide to World Philosophy)

Mbiti sees, in this absence of a clear religious good news, the limitations of traditional African religious ontology. The lesser limitation is secular. The lack of a notion of a future that is dynamic, changing, and progressive ill prepares Africans for participation in the modern world. Mbiti, however, is far from convinced of the wisdom of many modern institutions, especially of formal intellectual education, which fails to prepare young people for practical family life.

It is not, then, the general African worldview that Mbiti finds inadequate: It is the specific understanding of a person’s spiritual destiny and, by implication, the nature of the spiritual power itself. African corporate society, founded on traditionalism, does not sufficiently distinguish the individual from the group. This is mirrored on the ontological level by the loss of personhood to a generalized spiritual mass deep in the Zamani. Simply put, the person is spiritually lost. For Mbiti, Christianity rectifies this. It teaches that the spiritual power is unequivocally good: It is Christ’s unconditional love for each human being. Acceptance of that love provides an ontological security and personal spiritual destiny not present in traditional African religions.

The Spread of Mbiti’s Thought

(Student Guide to World Philosophy)

Numbers alone never measure the impact of a book, especially one of philosophy, but they are a starting point. African Religions and Philosophy, in the original edition, was reprinted thirteen times and translated into Japanese, French, German, Korean, and Polish. The demand for a shorter, more simple version led Mbiti to publish Introduction to African Religion in 1975; it was reprinted nine times. In 1990, a revised and enlarged edition of African Religions and Philosophy was published, followed in 1991 by a revised edition of the Introduction to African Religion. It is safe to say that Mbiti has, together with Geoffrey Parrinder, taught traditional African religion to the world, and that, in emphasizing the cohesion of African religion, ontology, and ethics, he stands alone.

African theologians have rejoiced that one of their own has taken African religion seriously in a theological sense. As a work in religious ontology, African Religions and Philosophy contributes more than further information on African religions. It also goes beyond setting forth the philosophy behind African religious beliefs and practices, although Mbiti sometimes talks in these terms, and thus exposes the work to a purely philosophical critique centering on his notion of time. To do ontology is to consider premises about being, and it is Mbiti’s thesis that African premises about being are religious. In other words, the African view is that being is divine, and that human “being” has in it an element or aspect of the divine.

This understanding places African Religions and Philosophy squarely in a tradition in which philosophy is not understood as critical, individualistic, and (therefore) modern. Mbiti is emphatic that “Africa” is unintelligible in these terms. It is far more intelligible in terms of all traditions of philosophical theology, including but certainly not limited to the Christian tradition. It is to be hoped, if not inevitably expected, that the lasting impact of Mbiti’s work will be to help establish Africa’s place in a renewed conversation about divine being.


(Student Guide to World Philosophy)

Additional Reading

Evans-Pritchard, E. E. Nuer Religion. Oxford: Clarendon Press, 1956. The classic study of a particular African religion. The work is demanding, but at least the concluding “Reflections” should be read.

Gyekye, Kwame. An Essay on African Philosophical Thought: The Akan Conceptual Scheme. Cambridge, England: Cambridge University Press, 1986. Gyekye engages in a sustained critique of Mbiti’s views, contrasting Akan (Ghana) notions of time with those of East Africans. Despite this, there is much agreement both on the value of studying indigenous philosophy and on its content.


(The entire section is 515 words.)