Theological reflections on empire

Since the meeting of the World Alliance of Reformed Churches in Accra, Ghana (2004), and the adoption of the Accra Declaration, a debate has been raging in the churches about globalisation, socio-economic justice, ecological responsibility, political and cultural domination and globalised war. Central to this debate is the concept of empire and the way the United States is increasingly becoming its embodiment. Is the United States a global empire? This article argues that the United States has indeed become the expression of a modern empire and that this reality has considerable consequences, not just for global economics and politics but for theological reflection as well.http://www.hts.org.zaam201

"A hope unprepared to accept things as they are" : engaging John de Gruchy's challenges for "Theology at the edge"

This article argues, in conversation with the work of John de Gruchy, for the continuation of the struggle for the integrity of the prophetic witness of the church in the world. Prophetic theology is, as all true prophetic theology always is, indeed a theology “on the edge” – always on the edge of challenge and risk, of confrontation with the powers and principalities of our present age. Th e article also challenges the waves of Christian neo-fundamentalism washing over Africa and much of the global South with its toxic neocolonialist package deal of scriptural selectivity, violent homophobia, patriarchal power, and anti-justice agenda. Prophetic theology should be much better prepared to take on the challenges posed by it. Prophetic theology, furthermore, is not rooted in the hope of acceptance by those who rule the world, but grounded in the hope that is unprepared to accept the world as it is and as the powerful have made it; a hope in the reign of God that will overcome the reign of terror that rules our world.http://ngtt.journals.ac.za/hb201

When tomorrow is yesterday : black theology, black consciousness, and our incomplete revolution

In an early 1977 interview, Steve Biko offered not only insights into the events of June 16 the year before, but also a prophetic analysis of a post-apartheid situation if black people’s political liberation did not include economic liberation as an essential and indispensable reality. Taking those insights as point of departure, and engaging the intellectual work of Kwame Nkrumah, this article argues that Biko’s words were not only prophetic and correct, but absolutely relevant for South Africa’s neo-colonial situation today. Embracing the thinking of Iranian social scientist Hamid Dabashi, I further contend that the events on June 16, 1976 were the start of a revolution, in the sense of “delayed defiance,” still ongoing and manifesting itself in different forms in South Africa today. An analysis of our present South African context, especially as regards the plight of the poor, women, the LGBTQI community, and the still-contested state of our reconciliation process as illustrated by the controversies stirred by former president De Klerk’s denialism regarding apartheid, leads me to conclude that this revolution is “incomplete.”https://ojs.reformedjournals.co.za/stj/indexhj2021Dogmatics and Christian Ethic

Testing the inescapable network of mutuality : Albert Luthuli, Martin Luther King Jr and the challenges of post-liberation South Africa

The assassination of Martin Luther King Jr, 50 years ago on 04 April 1968, has been recalled in the United States with memorial services, conferences, public discussions and books. In contrast, the commemoration in 2017 of the death of Albert John Mvumbi Luthuli, 50 years ago on December 1967, passed almost unremarked. That is to our detriment. Yet, these two Christian fighters for freedom, in different contexts, did not only have much in common, but they also left remarkably similar and equally inspiring legacies for South Africa, the United States and the world in the ways they lived their lives in complete faith commitment to ideals and ways of struggle that may guide us in the ongoing struggles to make the world a more just, peacable and humane place. For South African reflections on our ethical stance in the fierce, continuing struggles for justice, dignity and the authenticity of our democracy, I propose that these two leaders should be considered in tandem. We should learn from both. This article engages Martin Luther King Jr’s belief in the ‘inescapable network of mutuality’, applies it to the struggle for freedom in South Africa and explores the ways in which South Africans can embrace these ethical ideals in facing the challenges of post-liberation.Prof. Boesak is participating in the research project, titled, ‘African Christianity and Development’, directed by Prof. Dr Jerry Pillay, Department of Church History and Church Polity, Faculty of Theology, University of Pretoria.http://www.hts.org.zaam2020Dogmatics and Christian Ethic

In search of our human face : black consciousness, black spirituality, inclusive humanity and the politics of vulgarity

This contribution grapples with the question: Is there a relationship between Steve Biko’s ‘quest for a true humanity’ or, differently put, his search for South Africa’s ‘human face’ and Vuyani Vellem’s quest for an African spirituality? Our proposition is that there is such a relationship. This discussion is framed overall by two other questions: What is the relevance of this ‘quest’ within the present South African context, what is its contribution to the global situation and, fundamentally, what is the contribution black liberation theology can make to these discourses? In the course of this exploration, we engage the concepts of Africanisation and Afrocentricity, colonisation, coloniality and decoloniality, and we ask whether a true Afro-pluralism is possible without a true African indigeneity. These concepts, we shall argue, are tools of struggle, not only in confronting colonisation and coloniality but also in battling imperialism, in the form I discuss here: the politics of vulgarity. I contend that an African spirituality, Biko’s ‘gift’ from Africa to the world, is the most appropriate vessel for that very gift. CONTRIBUTION: This article serves as commemoration of the contribution the late Professor Vuyani Vellem made to the qualitative substantiation of black theology liberation in South Africa. It demonstrates the powerful way in which Afro-pluralism enhances the contranarrative of imperialism and colonialism.http://www.hts.org.zapm2021Dogmatics and Christian Ethic

The riverbank, the seashore and the wilderness : Miriam, liberation and prophetic witness against empire

This article examines the manner and method of resistance against patriarchal power and privilege. Two types of power are contrasted. One is the violent, war-like and hierarchical power of an empire, and the other is the faithful resistance of Israel’s prophets. A further distinction is made between violent male power and non-violent female power. It is argued that Miriam was a prophet of the people and her prophetic witness is an example of the power and outcome of non-violent resistance. Her theology explicitly and specifically praises God not as a warrior. Hers is not a muscular, masculine God whose power seeks to match the power of empire. Her God has a power that through radical love for a slave people and taking sides with the enslaved overcomes the power of the slaveholder. In her theology, Miriam recalls the God of the exodus, who begins the acts of liberation with the women, to whose faithfulness, courage and defiant obedience, the freedom of the people is entrusted. From a feminist perspective it is argued that this style of non-violent, faithful prophetic witness has a greater impact than violent resistance associated with an empire-like power. It is suggested that black liberation theology should adopt this paradigm in its witness of and resistance against oppression.Dr Allan Boesak is participating in the research project, ‘University, Education and Theology’, directed by Prof. Dr Johan Buitendag, Department of Dogmatics and Christian Ethics and Dean, Faculty of Theology, University of Pretoria.http://www.hts.org.zaam2017Dogmatics and Christian Ethic

The need for "a fighting God" : Biko, Black theology and the essence of revolutionary authenticity

There is an upsurge of renewed interest in South Africa in Black Consciousness, Black theology and consequently in the work of Steven Bantu Biko who remains a central figure for a movement that now seems to inspire a new generation, especially pertaining to the raging debates on Africanity, decolonisation, and Africanisation. This author believes that this resurgence presents an historic moment that calls for a serious re-examination of Biko’s thought. Even though Biko’s reflections on Black theology per se were sparse, they are extremely important in my view, and open up new avenues for Black theological reflection and praxis as regards the fundamental questions of integrity and authenticity in global struggles for freedom, equity and dignity. It is my view that in these struggles Black liberation theology is not only relevant but necessary. This article discusses the contexts within which modern South African Black theology came into being, explores Biko’s definitions of Black theology, and the ways in which Biko’s understanding of Black theology searching for “a fighting God” and Black theology as “not a theology of absolutes” opens up the possibilities for enriching the meaning and relevance of Black theology today.https://www.tandfonline.com/loi/yblt202022-05-03hj2021Dogmatics and Christian Ethic

Can the Dutch Reformed Church still make a difference in South Africa today?

This article is the edited version of the presentation held at the University of Pretoria's "Theological Day" on January 31, 2008. It seeks to answer the question: "Can the Dutch Reformed Church still make a difference in South Africa today?" This article places this question within the wider world and African contexts, then focuses on the South African situation. It describes the South African context as one of spiritual uncertainties and confusion, political tension, economic inequalities and social unravelling, which each in the their own way and together put particular challenges before the church. This paper answers the question the affirmative, provided that the Dutch Reformed Church meets its own direct challenges, the most important of which is the challenge toward reunification within the Dutch Reformed family of churches.http://explore.up.ac.za/record=b152516