Peer-Reviewed Journal Articles by Jakub Urbaniak
Modern Theology 34(2):177-205, 2018
All differences considered, the Christ of deep incarnation and the African Jesus of Tinyiko Malul... more All differences considered, the Christ of deep incarnation and the African Jesus of Tinyiko Maluleke share at least one fundamental dimension: they both stand out as signs of God's radical embodiment in the world of creation/of African culture(s). Put crudely, while the deep incarnation theologians extend Jesus' body into social and cosmic bodies, Maluleke locates Jesus' body in the bodies of his fellow Africans. This study first identifies major convergences and tensions between these two christological perspectives and, second, posits that the scandal of reciprocity, seen as a characteristic feature of African christologies, can be translated into a twofold guiding principle for approaching and assessing African Christianity theologically. There shall be neither separation nor confusion between Christ and creation. 1 Africans are taking Jesus by the hand, teaching him a few African "moves" and sensitising him to local issues and conditions. 2
Dialog: A Journal of Theology 57(2):133-141, 2018
This study depicts African "battle Christologies" as a risky act of resistance à la Jesus, that i... more This study depicts African "battle Christologies" as a risky act of resistance à la Jesus, that is, concomitant of Jesus' own life in terms of their modus operandi. Their christic features are discussed in contradistinction to the mainstream Western chris-tological tradition. Only by probing the dynamics of power and difference inherent in the cultural appropriations of Jesus can their specific performative consequences be accurately captured. In light of the study, some methodological considerations are being offered with regard to the way in which prophetic theology should be done in post-apartheid South Africa and the Global South in general. K E Y W O R D S African Jesus, Battle Christologies, Christology, deep incarnation, South Africa, Tinyiko Maluleke Bad theology is like pornography-the imagination of a real relationship without the risk of one.-William Paul Young. 1
The International Journal of Public Theology 12(3-4):332-352, 2018
Much has been already written about public theology's prophetic role in democratic South Africa. ... more Much has been already written about public theology's prophetic role in democratic South Africa. This study seeks to offer a reality check. By probing some of Nico Koopman's views on justice and reconciliation I draw tentative conclusions regarding the shortcomings characteristic of the prevalent discourses that have developed in South Africa under the umbrella of public theology since the mid-1990s. I seek to explain why liberation theologies-be it black, feminist or queer-may and should constructively disrupt these discourses. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians that revolve around the tension between civic spirit and public anger. Lastly, I suggest that one essential aspect of public theologians' navigating between a populist temptation and a prophetic calling may be found in the need to rethink their theological accountability whereby grooving with people's anger appears as a sine qua non condition for prophetic theologizing.
Theological Studies 80(4):774-797, 2019
The African Jesus of Tinyiko Maluleke and the Christ of deep incarnation represent two radically ... more The African Jesus of Tinyiko Maluleke and the Christ of deep incarnation represent two radically different christological trajectories. While the deep incarnation theologians extend Jesus's body into social and cosmic bodies, Maluleke locates Jesus's body in the bodies of his fellow Africans. Each of these christological moves is interpreted as a manifestation, albeit in a different sense, of God's radical embodiment through Jesus in our world. African appropriations of Jesus stand out as a warning that even christologizing centered upon the category of "flesh" is at risk of remaining purely visionary unless it is done by and/or with those in whose own bodies Jesus is being crucified.
HTS Teologiese Studies/ Theological Studies 76(3):1-8, 2020
The modest goal of this article is to creatively unpack and render more accessible (mainly by mea... more The modest goal of this article is to creatively unpack and render more accessible (mainly by means of cultural illustrations) Vuyani Vellem’s account of the virtual spirituality of Empire. Geared towards the maximisation of the economic profit by the lite at the expense of the poor,
today’s Empire is a result of the unprecedented convergence of the military, political, economic and cultural powers, along with advanced sciences and technologies. All these forces are mediated through a particular kind of deadly spirituality, which is propelled chiefly through
virtual images. Whether it manifests itself through an act of a political manipulation or through unconscious assimilation of the historically oppressive forms of religiosity, an imperial logic invariably leads to the ‘capture’ of the spiritual assets for political and/or economic ends, instead of God. As such, it reveals the fundamental incompatibility of these resources with their source of inspiration. What Vellem refers to as virtual spirituality appears, then, as a fatal disequilibrium of powers between the innermost being and the exterior. Whilst Empire’s ‘hardware’ in an age of informatics consists primarily of weapons of war, its ‘software’ ranges from ubiquitous marketing imagery to the variety of fetishised cultural-religious symbols. A virtual modus operandi implies that images are deceptively projected as ‘needs’ rather than ‘wants’, and an unsatisfiable spiritual hunger is generated. As such, it is utterly self-referential. By contrast, an authentic experience of participating in the world process finds its congruent expressions in the public domain and notably in the spiritual praxis of liberation.
Journal of Reformed Theology, 2020
Scholarship on the abolition of the slave trade and slavery has given little attention to specifi... more Scholarship on the abolition of the slave trade and slavery has given little attention to specifically theological factors behind the movement. This article seeks to interrogate three themes that underpinned the activism of the British abolitionists, namely, deliv-erance/liberty, love of neighbor, and imago Dei. These are examined, first, within their own biblical-theological frame of reference and, second, in relation to other intellectual currents of the era as well as, anachronistically, in the light of some key features of liberation theology. The article considers whether the British abolitionists, whose rhetoric oscillated around apologetics and emancipation and was marked by imperial paternalism, developed a form of proto-liberation theology.
Political Theology, 2020
This study seeks to revisit and evaluate the “combat theology” developed by Canaan Banana, a cont... more This study seeks to revisit and evaluate the “combat theology” developed by Canaan Banana, a contemporary theologian, Methodist minister and the first president of Zimbabwe, notably with regard to the issue of land dispossession. It does so primarily against the backdrop of the historical analysis of the ways in which power operated at the intersection of religion and politics during the first three decades after Zimbabwe’s attainment of political independence (1980). The article interrogates several facets of Banana’s liberationist view of justice with regard to the land issue, including (a) speaking truth to political power, regardless of consequences; (b) bearing a prophetic witness vis-àvis the church’s own complicity in wrongdoing; as well as (c) making a distinction between the selective acts of “liberating violence” and the systemic violence inherent in unjust sociopolitical structures.
Missionalia, 2018
Unlike some of his American colleagues, James Cone tended to distance Black Theology from African... more Unlike some of his American colleagues, James Cone tended to distance Black Theology from Africanness in general and African Traditional Religions in particular. Throughout his life this tendency has evolved, but never disappeared altogether. This article sets out to achieve three goals. First, I give a historical account of Cone’s relationship with Africa, particularly with African religiosity, focusing on the criticism he received from his colleagues in the U.S. (notably Gayraud Wilmore, Cecil Cone and Charles Long). Second, I analyse the tension between the Christian and the African in Cone’s theological outlook by probing his notion of indigenization/Africanization among others. Third, I seek to interpret Cone’s binary view of Christianity and Africanness in the light of his chief locus of enunciation, namely Western Christianity (albeit contested). My attempt here is to lay foundations for an engagement with Cone’s attitude toward Africanness from the current South African (decolonial) perspective by considering it, first, within its original African American context.
HTS Teologiese Studies/Theological Studies, 2019
This article builds on my recent engagement with James Cone’s binary view of Africanness and Chri... more This article builds on my recent engagement with James Cone’s binary view of Africanness and Christianity which focused on his Western locus of enunciation and the criticism he received from his African American colleagues. I believe that analogical questions regarding Christian theology’s attitude towards Africanness in general and African religiosity in particular present themselves to us who live in and try to make sense of South African reality today, including white people like myself. I start by introducing a decolonial perspective as it manifests itself through the recent #MustFall student movements. In this context, I offer three theses regarding the decolonial perspective on African religiosity, each of which constitutes a more or less direct critique of Cone’s ambivalent attitude towards Africanness, and African Traditional Religions in particular. The first thesis concerns the distinction between postcoloniality and decoloniality; the second thesis concerns engaging African religiosity as a requirement for decolonising Christian theology; and the third thesis concerns problematising the relationship between the categories of blackness and Africanness.
Journal for the History of Modern Theology, 2019
While there is a general consensus around the role of religion in the abolition of the Slave Trad... more While there is a general consensus around the role of religion in the abolition of the Slave Trade, historians continue to give little to no detail on exactly how Christian theology influenced the abolitionist movement. This article seeks to interrogate one major theological factor inherent in the spirituality that underpinned the activism of the British abolitionists, namely their notion of Divine Providence, and particularly its moral-emotive correlate: the fear of God's wrath. These theological notions are discussed based mainly on the analysis of the primary sources and within the theoretical framework of judicial providentialism, aptly captured by John Co ey among others.
Black Theology: An International Journal, 2019
The students whose protests have captured the public imagination
of South Africans since 2015, se... more The students whose protests have captured the public imagination
of South Africans since 2015, seem to, by and large, have replaced
Christianity with a new “religion,” namely decolonisation. On the
other hand, many African Christians seem to remain oblivious to
the #MustFall movement’s revolutionary manifesto. And yet I
argue that unlearning Christianity by the fallists and learning it
anew by African Initiated Churches, among others, are two sides
of the same coin. This article interrogates a few chosen facets of
the intricate and multifaceted relationship between the decolonial
project and Christianity in South Africa today. After locating my
own voice within the decolonial discourse, I seek to interpret
fallism as an overt act of a decolonial resistance, and juxtapose it
with a covert one, namely the praxis of African religiosity. With
Vellem and others, I argue that this praxis offers a powerful
resource for liberating Christianity from its colonial/imperial
entanglement.
The Review of Faith & International Affairs, 2020
Through the dialogue between an emerging pan-Africanist
political scholar and a Christian theolog... more Through the dialogue between an emerging pan-Africanist
political scholar and a Christian theologian, this study interrogates
key aspects of the deployment of Christianity in the public domain
under the presidency of Jacob Zuma. After giving an overview of
Zuma’s controversial public career, the article focuses on the role of
religion and culture in Zuma’s political demagogy, and particularly
on his deployment of the Pentecostalized public culture. A “product”
of the ANC’s moral absolutism which got out of control, Zuma can be
seen—it is argued—as an emblem of the entanglement of
Pentecostal-Charismatic Christianity and politics in South Africa
post-1994, and perhaps as a part of a broader global trend toward
religious-populist politics.
Christian theology will be poised to play a constructive role in the current social transition in... more Christian theology will be poised to play a constructive role in the current social transition in South Africa only insofar as it is capable of patiently listening to and being shaped by people's anger. The article aims at mapping a renewed prophetic theology in South Africa focusing on the significance of anger, and based on the theological framework inherent in the Kairos Document (1985). I refer to the three-tier distinction between state, church and prophetic theology to describe the economically-based alliance of politics and ecclesia in today's South Africa. This is followed by a reflection on the significance of anger in the emerging of people's (incipient) theologies which are then articulated as prophetic theology.
The traditional institution of the family within Roman Catholic Christianity and Christianity in ... more The traditional institution of the family within Roman Catholic Christianity and Christianity in general is in an invidious position in contemporary society, partly because it lacks an agreed definition in a fluid global context. The church is an institution in which families subsist and which both needs and bolsters the family unit for its own existence and stability. However, all major churches seem to be stuck in outdated traditional modes of understanding which are exclusive and cause great distress to many who do not conform to them. The Roman Catholic Church has recently inaugurated a discussion of pastoral challenges currently facing family life. This is an attempt to evaluate critically its initial findings through deconstructing the traditional notion of family on which the Church teaching seems to rely.
This study seeks to probe Nico Koopman’s Christological approach through the lens of the theologi... more This study seeks to probe Nico Koopman’s Christological approach through the lens of the theological framework spelled out in the Kairos Document (1985), and in particular its understandings of church theology and prophetic theology, critically re-appropriated in the current socioeconomic context of South Africa. Four essential aspects of Koopman’s Christological perspective are examined: (1) the Reformed view of the lordship of Christ as the basis for the public vocation of theology; (2) Trinitarian and Christological foundations of human dignity; (3) Jesus as the epitome of divine and human vulnerability, and (4) the organic connection between the threefold office of Christ and the public calling of the church. In conclusion, I argue that Koopman’s Christ, albeit displaying an African veneer, upon scrutiny, appears to be unfamiliar
with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. Th is is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.
Should holiness be conceived as a predicate (an attribute), a state (a mode of being) or an event... more Should holiness be conceived as a predicate (an attribute), a state (a mode of being) or an event (a process)? It can certainly be understood as God‘s primary attribute. This is how much of classical Christian theology sees it. It can also be thought of as a particular modus
of existence shared by God and the holy ones (the saints and the angels), as attested by much of Christian tradition and popular imagination. A more dynamic view of holiness can be found in Scripture and throughout Christian theological tradition; and yet, in the
modern era, it has been overshadowed by the first two tendencies. This article offers a tentative enquiry into an ‘evental’ account of holiness by drawing from (1) Niels Gregersen’s and Elizabeth Johnson’s reflection on ‘deep incarnation’ and ‘deep resurrection’ as well as (2) John B. Cobb’s and Marjorie Suchocki’s process theology of the Spirit. Firstly, the ‘from above’ approach to holiness, prevailing in modern Christian theology, is briefly discussed based on John Webster’s understanding of holiness as God’s personal moral relation to humanity. Secondly, I suggest an alternative ‘from below’ approach to holiness based on Gregersen’s and Johnson’s deep Christology. Thirdly, Cobb’s and Suchocki’s take on ‘creative transformation’ and Suchocki’s original appropriation of
Cobb’s insights on process pneumatology are used as a hermeneutic key to reinterpret holiness as an ‘evental’ category. Finally, the notion of the holiness of life is reconsidered in light of my proposal.
This study seeks to articulate the universality of the eschatological expectation, in its specifi... more This study seeks to articulate the universality of the eschatological expectation, in its specifically Christian form, by interpreting it from the perspective of a radical embodiment. This can be understood in a twofold manner. Firstly, the mysterious reality of the eschatological reign of God is rooted in – and thus can be more adequately grasped through the lens of – Jesus’ own body seen as distinct yet not separate from his risen body and, mutatis mutandis, from his extended body, both ecclesial and cosmic. Secondly, for the eschatological expectation to be lived out in an incarnational way, it must be ‘enfleshed’ in actions aimed at social and ecological liberation. The article consists of four sections. Firstly, we explain in what sense body – and more specifically Jesus’ body – is used in our analysis as a hermeneutic key to notions such as ‘risen
body’, ‘spiritual body’, ‘extended body’, ‘social body’, ‘ecclesial body’, ‘cosmic body’, basar/kol basar (‘flesh’/‘all flesh’), and ‘life’. Then, the universality of the eschatological expectation is being articulated on two levels, namely, (1) with regard to the social, and in particular the
ecclesial, body, and (2) with regard to the cosmic body, with ecological implications inherent in such perspective. Finally, we close the loop by briefly revisiting the notion of Jesus’ body.
With this study, we seek to contribute to the theological discussion regarding the nature and the... more With this study, we seek to contribute to the theological discussion regarding the nature and the meaning of the Christian eschaton. We will argue that the dynamics of God’s reign provide a hermeneutic key to Jesus’ ‘eschatological expectation’. It is not possible to grasp the full meaning of Jesus’ urgent expectation of the end unless one realises that God’s action is always eschatological. That is to say, right from creation, God is always acting in history in an eschatological way, though only in Jesus does this action reach its ultimate goal. By critically examining the multifaceted views of selected contemporary theologians, we will suggest that Jesus’ eschatological expectation may be adequately interpreted only in light of God’s ‘eschatological reign’. In this context, the
tension between the already present and not yet fully realised dimensions of God’s reign appears as a promising hermeneutic key to Jesus’ teaching in general and his eschatological expectation in
particular. The article consists of two sections. Firstly, we will give a brief account of the dynamics of God’s reign, interpreted according to the ‘middle way’ between consistent and realised eschatology. In the second part, our focus will be on the eschatological expectation: its development in the Jewish tradition; on how Jesus applied, or rather re-appropriated, it in his mission; and whether or not his emphasis on the imminence of an eschaton was a result of him being mistaken.
Christian theology will be poised to play a constructive role in the
current social transition in... more Christian theology will be poised to play a constructive role in the
current social transition in South Africa only insofar as it is capable
of revolutionizing people’s love while patiently listening to and being
shaped by their anger. In this article, I offer the comparative study
of Public theology and Black theology as the best candidates to
embrace such a radically prophetic voice. The main discrepancy
between the two approaches lies in the different trajectories of
their “revolutionizing effect.” Public theology tends to explore the
redemptive, unifying and humanizing potential of Christian love,
yet fails to thoroughly deconstruct the imperial power structures
which are the ultimate cause of the anger of the structurally
disenfranchized majority of South African people. Black theology,
rooted in a postcolonial rather than postmodern perspective, has
the capacity to be vulnerable to the moods of the marginalized
and organic with their rage, yet it lacks coherence and a plan of
action.
Today both philosophers and theologians make use of the category of ‘event’, though they do not a... more Today both philosophers and theologians make use of the category of ‘event’, though they do not ascribe the same meaning to it. Altizer, Badiou, Tracy, Caputo, and Zizek are only a few among many examples. This paper explores the religious use of this category in David Tracy’s revisionary theology and compares it with its philosophical use in Alain Badiou’s secular reading of St Paul, so as to disclose significant analogies between Tracy’s and Badiou’s interpretations of the Christ-event. In the conclusion, a direction is suggested for a theological appropriation of Badiou, based upon a critique of his philosophical treatment of the category of Christ-event. Uncovering continuities-in-discontinuity between the two approaches - as counterintuitive as they may initially appear – this ‘dialogue’ contributes to an ongoing conversation
concerning a connection between philosophical and theological uses of the category of ‘event’.
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Peer-Reviewed Journal Articles by Jakub Urbaniak
today’s Empire is a result of the unprecedented convergence of the military, political, economic and cultural powers, along with advanced sciences and technologies. All these forces are mediated through a particular kind of deadly spirituality, which is propelled chiefly through
virtual images. Whether it manifests itself through an act of a political manipulation or through unconscious assimilation of the historically oppressive forms of religiosity, an imperial logic invariably leads to the ‘capture’ of the spiritual assets for political and/or economic ends, instead of God. As such, it reveals the fundamental incompatibility of these resources with their source of inspiration. What Vellem refers to as virtual spirituality appears, then, as a fatal disequilibrium of powers between the innermost being and the exterior. Whilst Empire’s ‘hardware’ in an age of informatics consists primarily of weapons of war, its ‘software’ ranges from ubiquitous marketing imagery to the variety of fetishised cultural-religious symbols. A virtual modus operandi implies that images are deceptively projected as ‘needs’ rather than ‘wants’, and an unsatisfiable spiritual hunger is generated. As such, it is utterly self-referential. By contrast, an authentic experience of participating in the world process finds its congruent expressions in the public domain and notably in the spiritual praxis of liberation.
of South Africans since 2015, seem to, by and large, have replaced
Christianity with a new “religion,” namely decolonisation. On the
other hand, many African Christians seem to remain oblivious to
the #MustFall movement’s revolutionary manifesto. And yet I
argue that unlearning Christianity by the fallists and learning it
anew by African Initiated Churches, among others, are two sides
of the same coin. This article interrogates a few chosen facets of
the intricate and multifaceted relationship between the decolonial
project and Christianity in South Africa today. After locating my
own voice within the decolonial discourse, I seek to interpret
fallism as an overt act of a decolonial resistance, and juxtapose it
with a covert one, namely the praxis of African religiosity. With
Vellem and others, I argue that this praxis offers a powerful
resource for liberating Christianity from its colonial/imperial
entanglement.
political scholar and a Christian theologian, this study interrogates
key aspects of the deployment of Christianity in the public domain
under the presidency of Jacob Zuma. After giving an overview of
Zuma’s controversial public career, the article focuses on the role of
religion and culture in Zuma’s political demagogy, and particularly
on his deployment of the Pentecostalized public culture. A “product”
of the ANC’s moral absolutism which got out of control, Zuma can be
seen—it is argued—as an emblem of the entanglement of
Pentecostal-Charismatic Christianity and politics in South Africa
post-1994, and perhaps as a part of a broader global trend toward
religious-populist politics.
with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. Th is is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.
of existence shared by God and the holy ones (the saints and the angels), as attested by much of Christian tradition and popular imagination. A more dynamic view of holiness can be found in Scripture and throughout Christian theological tradition; and yet, in the
modern era, it has been overshadowed by the first two tendencies. This article offers a tentative enquiry into an ‘evental’ account of holiness by drawing from (1) Niels Gregersen’s and Elizabeth Johnson’s reflection on ‘deep incarnation’ and ‘deep resurrection’ as well as (2) John B. Cobb’s and Marjorie Suchocki’s process theology of the Spirit. Firstly, the ‘from above’ approach to holiness, prevailing in modern Christian theology, is briefly discussed based on John Webster’s understanding of holiness as God’s personal moral relation to humanity. Secondly, I suggest an alternative ‘from below’ approach to holiness based on Gregersen’s and Johnson’s deep Christology. Thirdly, Cobb’s and Suchocki’s take on ‘creative transformation’ and Suchocki’s original appropriation of
Cobb’s insights on process pneumatology are used as a hermeneutic key to reinterpret holiness as an ‘evental’ category. Finally, the notion of the holiness of life is reconsidered in light of my proposal.
body’, ‘spiritual body’, ‘extended body’, ‘social body’, ‘ecclesial body’, ‘cosmic body’, basar/kol basar (‘flesh’/‘all flesh’), and ‘life’. Then, the universality of the eschatological expectation is being articulated on two levels, namely, (1) with regard to the social, and in particular the
ecclesial, body, and (2) with regard to the cosmic body, with ecological implications inherent in such perspective. Finally, we close the loop by briefly revisiting the notion of Jesus’ body.
tension between the already present and not yet fully realised dimensions of God’s reign appears as a promising hermeneutic key to Jesus’ teaching in general and his eschatological expectation in
particular. The article consists of two sections. Firstly, we will give a brief account of the dynamics of God’s reign, interpreted according to the ‘middle way’ between consistent and realised eschatology. In the second part, our focus will be on the eschatological expectation: its development in the Jewish tradition; on how Jesus applied, or rather re-appropriated, it in his mission; and whether or not his emphasis on the imminence of an eschaton was a result of him being mistaken.
current social transition in South Africa only insofar as it is capable
of revolutionizing people’s love while patiently listening to and being
shaped by their anger. In this article, I offer the comparative study
of Public theology and Black theology as the best candidates to
embrace such a radically prophetic voice. The main discrepancy
between the two approaches lies in the different trajectories of
their “revolutionizing effect.” Public theology tends to explore the
redemptive, unifying and humanizing potential of Christian love,
yet fails to thoroughly deconstruct the imperial power structures
which are the ultimate cause of the anger of the structurally
disenfranchized majority of South African people. Black theology,
rooted in a postcolonial rather than postmodern perspective, has
the capacity to be vulnerable to the moods of the marginalized
and organic with their rage, yet it lacks coherence and a plan of
action.
concerning a connection between philosophical and theological uses of the category of ‘event’.
today’s Empire is a result of the unprecedented convergence of the military, political, economic and cultural powers, along with advanced sciences and technologies. All these forces are mediated through a particular kind of deadly spirituality, which is propelled chiefly through
virtual images. Whether it manifests itself through an act of a political manipulation or through unconscious assimilation of the historically oppressive forms of religiosity, an imperial logic invariably leads to the ‘capture’ of the spiritual assets for political and/or economic ends, instead of God. As such, it reveals the fundamental incompatibility of these resources with their source of inspiration. What Vellem refers to as virtual spirituality appears, then, as a fatal disequilibrium of powers between the innermost being and the exterior. Whilst Empire’s ‘hardware’ in an age of informatics consists primarily of weapons of war, its ‘software’ ranges from ubiquitous marketing imagery to the variety of fetishised cultural-religious symbols. A virtual modus operandi implies that images are deceptively projected as ‘needs’ rather than ‘wants’, and an unsatisfiable spiritual hunger is generated. As such, it is utterly self-referential. By contrast, an authentic experience of participating in the world process finds its congruent expressions in the public domain and notably in the spiritual praxis of liberation.
of South Africans since 2015, seem to, by and large, have replaced
Christianity with a new “religion,” namely decolonisation. On the
other hand, many African Christians seem to remain oblivious to
the #MustFall movement’s revolutionary manifesto. And yet I
argue that unlearning Christianity by the fallists and learning it
anew by African Initiated Churches, among others, are two sides
of the same coin. This article interrogates a few chosen facets of
the intricate and multifaceted relationship between the decolonial
project and Christianity in South Africa today. After locating my
own voice within the decolonial discourse, I seek to interpret
fallism as an overt act of a decolonial resistance, and juxtapose it
with a covert one, namely the praxis of African religiosity. With
Vellem and others, I argue that this praxis offers a powerful
resource for liberating Christianity from its colonial/imperial
entanglement.
political scholar and a Christian theologian, this study interrogates
key aspects of the deployment of Christianity in the public domain
under the presidency of Jacob Zuma. After giving an overview of
Zuma’s controversial public career, the article focuses on the role of
religion and culture in Zuma’s political demagogy, and particularly
on his deployment of the Pentecostalized public culture. A “product”
of the ANC’s moral absolutism which got out of control, Zuma can be
seen—it is argued—as an emblem of the entanglement of
Pentecostal-Charismatic Christianity and politics in South Africa
post-1994, and perhaps as a part of a broader global trend toward
religious-populist politics.
with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. Th is is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.
of existence shared by God and the holy ones (the saints and the angels), as attested by much of Christian tradition and popular imagination. A more dynamic view of holiness can be found in Scripture and throughout Christian theological tradition; and yet, in the
modern era, it has been overshadowed by the first two tendencies. This article offers a tentative enquiry into an ‘evental’ account of holiness by drawing from (1) Niels Gregersen’s and Elizabeth Johnson’s reflection on ‘deep incarnation’ and ‘deep resurrection’ as well as (2) John B. Cobb’s and Marjorie Suchocki’s process theology of the Spirit. Firstly, the ‘from above’ approach to holiness, prevailing in modern Christian theology, is briefly discussed based on John Webster’s understanding of holiness as God’s personal moral relation to humanity. Secondly, I suggest an alternative ‘from below’ approach to holiness based on Gregersen’s and Johnson’s deep Christology. Thirdly, Cobb’s and Suchocki’s take on ‘creative transformation’ and Suchocki’s original appropriation of
Cobb’s insights on process pneumatology are used as a hermeneutic key to reinterpret holiness as an ‘evental’ category. Finally, the notion of the holiness of life is reconsidered in light of my proposal.
body’, ‘spiritual body’, ‘extended body’, ‘social body’, ‘ecclesial body’, ‘cosmic body’, basar/kol basar (‘flesh’/‘all flesh’), and ‘life’. Then, the universality of the eschatological expectation is being articulated on two levels, namely, (1) with regard to the social, and in particular the
ecclesial, body, and (2) with regard to the cosmic body, with ecological implications inherent in such perspective. Finally, we close the loop by briefly revisiting the notion of Jesus’ body.
tension between the already present and not yet fully realised dimensions of God’s reign appears as a promising hermeneutic key to Jesus’ teaching in general and his eschatological expectation in
particular. The article consists of two sections. Firstly, we will give a brief account of the dynamics of God’s reign, interpreted according to the ‘middle way’ between consistent and realised eschatology. In the second part, our focus will be on the eschatological expectation: its development in the Jewish tradition; on how Jesus applied, or rather re-appropriated, it in his mission; and whether or not his emphasis on the imminence of an eschaton was a result of him being mistaken.
current social transition in South Africa only insofar as it is capable
of revolutionizing people’s love while patiently listening to and being
shaped by their anger. In this article, I offer the comparative study
of Public theology and Black theology as the best candidates to
embrace such a radically prophetic voice. The main discrepancy
between the two approaches lies in the different trajectories of
their “revolutionizing effect.” Public theology tends to explore the
redemptive, unifying and humanizing potential of Christian love,
yet fails to thoroughly deconstruct the imperial power structures
which are the ultimate cause of the anger of the structurally
disenfranchized majority of South African people. Black theology,
rooted in a postcolonial rather than postmodern perspective, has
the capacity to be vulnerable to the moods of the marginalized
and organic with their rage, yet it lacks coherence and a plan of
action.
concerning a connection between philosophical and theological uses of the category of ‘event’.
By bringing together a group of outstanding theologians re^esenting various denominations and cultures, D. and his coeditors made sure that the essays not only discuss but also embody various forms of diversity. Airanged in seven parts, the book presents the series of discussions on the problem of exclusion seen from multiple perspectives including race, gender, immi- gration, sacraments, and ecumenism. Most contributors combined their observations regarding instances of an exclusory identity politics found in churches with showing the theological implications of such stances...