Reconciliation toward a contextual reconciliation theology.pdf

Seth Naicker 1 Seth Naicker indiAfrique - training & development seth@indiafrique.co.za http://revsethnaicker.blogspot.com/ Recent Issues and Trends: Reconciliation: Toward a contextual reconciliation theology Sociological Perspectives on Reconciliation Bethel University Conference 2009 21/02/2009 Seth Naicker 2 Outline I. Introduction and Thesis statement: II. The Divided Church: The heritage of Slavery and Racism III. Disconnect of Classical Western Theology IV. Contextual Theology of the Third World V. Contextual: Theology of Reconciliation VI. The advantages of contextual reconciliation theology in my view VII. Short Story and Conclusion Seth Naicker 3 Introduction and Thesis The trend of reconciliation is a growing phenomenon that seems to be catching on in church development within the last decade. I cannot speak about reconciliation being fully embraced by the church worldwide, but I am aware that there are several churches in the states that have begun and are currently pursuing the work and ministry of reconciliation. In South Africa I am also aware of several churches that have started to engage discussion in and around reconciliation. I am grateful to God for churches which have started on this journey and process of reconciliation, but there is much more work that needs to be done on the part of the universal Church of God, the one Holy Catholic Church, as there is division and feud in the world. The divisions in the world as we know it today are not only on racial, ethnic, cultural lines, economic disparity and sexual orientation, but also on lines of religion, and the Ecclesia of God must speak prophetically into such an era. The world has witnessed in the last three decades war upon wars and violations against humanity, and these human right violations have seemed to escalate within the last decade, with drastic happenings like the September 11th attacks of the world trade centre, the war on terrorism in Iraq, continuance of wars between Israel and Palestine and the many disputes in the middle east, the crisis of chronic poverty and corrupted governments in many African, the genocide within Sudan, and the Congo, and development of nuclear weapons. I can confidently state that reconciliation has been and is a matter of international concern. I believe that we can also safely assert that reconciliation as a field of social, political and faith interest and dialogue has increased in our 21st century world, and the Church as a social agent must gather momentum in capturing an in depth understanding of as Bonhoeffer argued the Sanctorum Communio- Seth Naicker 4 the communion of Saints. Bonhoeffer states, “If genuinely theological concepts can only be recognized as established and fulfilled in a special social context, then it becomes evident that a sociological study of the church has a specifically theological character.”1 The irony is, faith expressed outside the Church may be closer to God’s heart beat than within the Church. I offer the gentle, passionate words of Bishop Desmond Tutu as he addresses the issue of there being no future without forgiveness. Bishop Tutu reflects on the creation story, and states: “It is and has always been God’s intention that we should live in friendship and harmony. That was the point of the story of the Garden of Eden, where there was no bloodshed, not even for the religious sacrifice. The lion and the lamb gamboled together and all were vegetarian. Then the primordial harmony that was God’s intention for all God’s creation was shattered and a fundamental brokenness infected the entire creation.”2 It is with these words and reflection of Desmond Tutu that we must address the mission of reconciliation in the 21st century Church, which needs to address the political, social, economical, emotional and spiritual needs of a world that is divided on multiple layers in ‘complex situations’, which cannot be solved by ‘simple answers’. It is thus the work of moving toward God’s agenda for humanity that reconciliation must be pursued. I will in this light investigate the condition of the Church by paying close attention to a primary work ‘Divided By Faith’, which I believe best highlights the divisions of the Church in the USA. I believe that this primary work can safely be used to cast a light on the state of the Church Worldwide, and having established the foundation and crisis of a divided Church, further secondary sources will aid, and therefore point to 1 Bonhoeffer, Dietrich, Dietrich Bonhoeffer Works, Volume 1Sanctorum Communio: A Theological Study of the Sociology of the Church (Minneapolis: Fortress Press, 1998), 21. 2 Tutu, Desmond M, No Future Without Forgiveness (New York: Random House Inc., 1999), 263. Seth Naicker 5 the call for the Church to become radically aware of its own shortfalls and to address these shortfalls before it can truly fulfill the teachings of Jesus Christ and bring healing to our traumatized and troubled world. In my experience of having been born and brought up in South Africa, I will also offer some insights from the world renowned mystical story of South Africa and Her contemporary walk toward reconciliation, which will aid my addressing of Reconciliation as a new trend within church development. I will ultimately pursue and advocate for the Ministry, Work, Mission and Theology of Reconciliation which needs to be incorporated into 21st century Church development worldwide, if we the Church, the Ecclesia,and Sanctorum Communio are to adequately address the needs of our humanity in our 21st century civilization. The Divided Church: The heritage of Slavery and Racism To understand the divided church, we must understand the workings of racism, which is and can be a very complex matter of research if one had to track the historical development of racism. However it is achievable to focus on contemporary authors who have addressed the profound affect of racism and its hand in developing the divided church. There is comparative history between the USA and South Africa, in this regard as both countries have experienced the sin of slavery, colonialism and more importantly for my discussion racism, and the churches role in rationalizing the development of a divided church, even to the extent of being responsible for these race divisions. In the case of USA, racism was not instituted in the church as directly as it was within the theology propelled by the Dutch Reform Church of South Africa, a theology of Apartheid. South African liberation theologian Boganjalo Goba states: “The challenge of apartheid as a form of institutionalized racism has created or provided a very interesting context for doing theology, for apartheid is also a Seth Naicker 6 theological ideology that has been promoted by the Christian community, especially the churches of the Reformed tradition. There is a sense in which we can say that apartheid was born within the Reformed tradition in our theologizing one of the challenges we confront in our struggle against racism is that of reinterpreting the meaning of the Christian faith from a black perspective.”3 The work of interpreting the Christian faith from a black perspective, was overtly a need because racism was overtly supported by the white Church. In the USA this may have not been the case constitutionally , but there are phenomena that clearly point to the fact that theological advocacy and social understanding of the gospel did not provide a framework to initially challenge slavery, and later segregation. The work of Michael Emerson and Christian Smith, which even in its title directly addresses my discussion of the, “Divided Church”, as it is entitled, “Divided by faith.” This book is a dynamic resource in tracking the developments of a divided Church in the USA. Emerson and Smith inform us of the emotional-stirring revivals and evangelistic work of George Whitefield in the 1740’s during the era regarded as the Great Awakenings. Emerson and Smith explain the hypocrisy of George Whitefield by stating: “At the same time that Whitefield preached about radical equality in Christ, and shared the salvation message with slaves, he was a supporter of slavery. According to Wood he was convinced that for the heathen Africans, “bondage was their best insurance for salvation.” What is more in an open letter to planters in the colonies, Whitefield urged kinder treatment of slaves, but noted that cruelty can have the positive effect of heightening “the sense of their natural misery,” thereby increasing receptivity to the Christian message.”4 Whitefield might be dead and gone but his spirit is still alive and kicking in the 21st century Church that continues to ignore the role that the Church is called to engage concerning social injustices and the advocacy of the marginalized. Bonganjalo Goba, “A black South African Perspective,” Doing Theology in a Divided World,Virginia Fabella and Sergio Torres Eds., (NY: Orbis Books, 1985), 57. 4 Michael Emerson and Christian Smith, Divided By Faith, (New York: Oxford University Press, 2000), 25-26. 3 Seth Naicker 7 Author Carl F. Ellis further helps to develop my discussion and explains that many white Christians had been faithful to the cultural mandate of Jesus Christ during an era of Reconstruction, in bringing education and other forms of help to former slaves. However Ellis records that in the rise of Jim Crowism in the late 1870’s white people were forced to leave the Africa-American community to face the horrors of the Southern racist backlash alone. Ellis states: “Another concern was drawing White Christians’ attention. Just after the turn of the twentieth century, the “battle for the Bible” was heating up. On one side were those following in the footsteps of others who a century earlier had given into the basic assumptions of secular humanism. As a result, their Christianity had eroded into an empty Christianity-ism, with the god whose substance depended on human definition and human opinion. For them Jesus was a mere man- a prophet at best- and the Bible was merely a human book containing some passages that might be considered “inspired” in some vague way. These people became known as “liberals” or “modernist.”5 Ellis’ comments bring up the alarming realities that have propelled theology in Europe and the west, and the fact that liberal and modern theological advocacy did not propel an understanding that the call of the gospel was to eradicate injustice, and the call of the gospel would have been for North American Christians and North American Churches to radically struggle against and challenge Jim Crowism. Instead the Church in North America with the knowledge of the horror of slavery once again remained silent and left the struggle for justice in the hands of the African American. It is in the light of Jim Crow segregation and following into an era of civil rights in the states that we can the hear the critique of the Church afforded by the prophetic voice of Doctor Martin Luther King Junior whose voice echoes even today, as it did from Birmingham jail. Doctor King explains his disappointment with the white Church and its leadership. King takes note of a few white leaders who assisted in challenging 5 Carl F. Ellis Jr., Free At Last: The Gospel In The African-American Experience (Downers Grove, Ill: Intervarsity Press, 1996), 55. Seth Naicker 8 segregation and welcoming African American people to worship on a non segregated basis, but by and large, Doctor King was disappointed with southern religious white leaders admonishing their congregations to comply with desegregation because it was the law, and was waiting to here white ministers affirm integration because it was morally right. King states: “In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other-worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular.”6 Doctor King noted the hypocrisy of the church and his discontentment with contextualization of Christianity which rendered an un-Biblical expression of the gospel message. In his jail we can imagine him going through the turmoil of critiquing the church which he loved dearly, but had to challenge the blatant disregard that the white leaders and in some respects even the Black leaders who accepted the law of segregation and epitomized racism and a “Divided Church.” Author Brennan R Hill explains that King warned “If the church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions and be dismissed as an irrelevant social club with no meaning for the twentieth century.” Hill states: “King pointed out that the church was the most segregated institution in America, and that Sunday morning was the most segregated time of the week. He reminded the churches that it was their responsibility to challenge the status quo. King saw the task of conquering segregation as an inescapable goal for the church of his day, It was important that Churches get to the roots of prejudice, move away from their fears, and come to realize that people of color simply want to live as first class citizens.”7 Martin Luther King, Jr., Why We Can’t Wait (NY: Signet Books, 1964), 90. Brennan R. Hill, 8 Spiritual Heroes: Their Search For God (Ohio: St. Anthony Messenger Press, 2002), 106-107. 6 7 Seth Naicker 9 Hill raises King’s well known statement that has traveled many miles, as people have sought to address the plight of the Church in the states, “The Church is the most segregated institution in America.” Emerson and Smith who seemingly understand the statement by King, explain that despite recent efforts by the movement’s of leaders to address the problem of racial discrimination, evangelicals themselves seem to be preserving America’s racial chasm. Emerson and Smith state: “In our national survey of over 2,500 Americans, 80 percent of white evangelicals said that racism is a very important issue for Christians to address. But such survey questions do not ask people to rank priorities. So how important is racism really? The results of our interviews are suggestive. When we asked people to name the top issues Christians should be concerned with, only 4 percent of white Protestants named racism as an issue. In contrast, a third of African-American Protestants cited racism, with one- quarter naming it as the single most important issue for Christians to address. Further, as we have noted, outside of the specific section of the interview devoted to race questions, our white respondents rarely mentioned the issue of race. The race issue maybe of some importance to ordinary evangelicals, then, but the other issues- such as moral decline, family breakup, crime, and children’s education- are more important.”8 Emerson and Smith have done in depth research and study which points out the lack of concern that Protestants and Evangelicals in the USA have for social justice issues. I don’t mean to tamper with the research, but I gather that Emerson and Smith are pointing out the hypocrisy of classical western theology as it has developed over the late 19th and 20th century. We have people and leaders, pastors and even Scholars who have not connected the gospel with its concern for the poor and marginalized. Disconnect of Classical Western Theology Classical western theology has in its attempt to contextualize the gospel within an era of logic and reasoning, has demythologized the gospel. The work of Rudolph 8 Michael Emerson and Christian Smith, Divided By Faith (New York: Oxford University Press, 2000), 8687. Seth Naicker 10 Bultmann is a classical example in his demythologizing of the New Testament. Bultmann raises the important question, of whether Christianity in demanding faith from people, should it also expect them to believe in this mythological worldview. Bultmann in purely rhetorical fashion answers the question, by stating, that such expectation would be pointless and impossible. Bultmann states: “It is entirely possible that in a past mythical world picture truths may be rediscovered that were lost during a period of enlightenment; and theology has every reason to ask whether this may be possible in the case of the world picture of the New Testament. But it is impossible to repristinate a past world picture by sheer resolve, especially a mythical world picture, now that all of our thinking is irrevocably formed by science.”9 It is the work of such liberal modernistic contextualization that has further disconnected the Church today from a gospel that stands in solidarity with the poor and has evidently displayed the disconnect between the First World understanding of contextual theology and Third World understanding. Stephen B. Bevans has valuable insights, which help us understand how contextualization has worked distinctively in the First World and the Third World. Bevans spreads light on the general dissatisfaction, in both First and Third Worlds, with classical approaches to theology. Bevan explains that various classical philosophies in the First World that have served as the bases of theology in the past does not serve contemporary experience. Bevan states: “There is a more to base theology on so-called processed thought, in an attempt to do theology more in tune with the insights of contemporary science. Other theologians use the insights and framework of existentialist, personalist, or linguistic philosophies. Still others, in a move that is even less traditional, have abandoned philosophy as a basis for their theologizing and have tried to construct theologies based on narrative, autobiography, or biography or social sciences such as anthropology.”10 9 Rudolph Bultmann, New Testament and Mythology and Basic Writings, Schubert M. Ogden, Ed., (Philadelphia: Fortress Press, 1984), 3. 10 Stephen B. Bevans, Models of Contextual Theology: Faith and Cultures (Maryknoll, New York: Orbis Books, 2002), 9. Seth Naicker 11 For Bevans the point of an unchanging or the idea of an already finished theologia perennis is being challenged in the First World concerning relevance. Bevans continues by explaining that in the Third World viz. Asia, Africa, Latin America and Oceania, Christians are becoming increasingly aware that traditional or classical approaches to theology are not making sense within their cultural patterns and thought forms. Therefore we can see that a reform of theology is taking place in both the First World as well as the Third World. I do not mean to over emphasize the affect of classical western theology, but I do believe that classical western theology has largely bamboozled the world through the influential work done by its advocates who possibly have ignorantly or arrogantly, whatever the case, they have given the gospel a framework that represents those values of the world’s elites without consideration for the world’s marginalized. Contextual Theology of the Third World In seeking to discuss a contextual theology of Reconciliation, as it relates to the church in society it is important to gain some perspective of contextual Third World Theology. The work of the Ecumenical Association of Third World Theologians (EATWOT) is dynamic in presenting Third World perspectives on theology and engaging such study and research has brought hope to my pursuit of the work and ministry of reconciliation. The reason that I am drawn to the work of EATWOT, is that theology is addressing the systemic injustices that are derived from economic disparities ultimately driven capitalism, which propels profit making economies that have no conscience for the social reality and plight of the marginalized. Seth Naicker 12 Doctor A. Wati Longchar in defining the difference between classical western theology and Third World contextual theology, explains that on one hand, dominant theologies are considered as science of faith drawn from scripture and tradition, as well as from the context of dominant groups and communities, and it allows for the perspectives of the rulers and elites to become the paradigm for doing theology. Where as, contextual theologies on the other hand are shaped by the experiences, hardship and spirituality of the poor and marginalized viz. indigenous people, women, the poor, who become the vital source for doing theology. Longchar states: “The marginalized and the abandoned people is the locus of the divine. The people are no longer treated as the objects but as the subjects of history. We can apprehend God by what he has done and is doing for the people. The focus on the ochlos is the principle in contextual theologies.”11 Ochlos as quoted by Longchar refers to common people who were never part of the main-stream of the history of the powerful people of Israel. Having an understanding of contemporary contextual theologies responding to the plight of the disenfranchised and marginalized people’s of the world, both in the First World and within the Third World, gives rise to the need for a Theology of Reconciliation. Doctor Allan Boesak a South African liberation theologian and anti-aprtheid activist reflects on a book the work of author Curtiss DeYoung entitled, Reconciliation Our Greatest Challenge Our Only Hope. Boesak explains that the title of the book, is at once a confession and firm resolve to make a Christian contribution to the realization of reconciliation in society. Boesak further explains that what is true for the United States is true for South Africa as well.12 Boesak quotes the words of DeYoung, who I will refer to Wati A. Longchar, “Doing contextual theologies from ecumenical perspective—tribal/indigenous people’s theology.” Journal of Theology. Ns. no.28 (2002): Database online. Pg 55. 12 Allan A. Boesak, The Tenderness of Conscience: African Renaissance and the Spirituality of Politics (Stellenbosch, South Africa: Sun Press Publishers, 2005), 208. 11 Seth Naicker 13 directly later, in explaining that ‘Generations to come will face dire consequences if we do not embrace a reconciliation that is life-changing, society transforming and longlasting.’ These wise words from DeYoung aids Boesak’s discussion. Boesak in referring to South Africa states: “We too know these consequences. But it is especially true for South Africa because God has given us a miracle in the face of all odds, and we have become such a beacon of hope for the world that our responsibility to have a process of genuine reconciliation is more important than we sometimes seem to realize. In claiming what we are claiming, South Africa is offering the world not just an example. We are offering a possibility of redemption. I say this with fear and trepidation, but it is nonetheless true.”13 Boesak’s brilliant explanation of the necessity for the authentic work of reconciliation implies the resistance of corruption and half measures. Boesak believes and advocates that South Africa provides such a dynamic opportunity, which I agree must be seized. Boesak’s advocacy provides the opportune time for my discussion, as I turn to a contextual reconciliation theology that is advocated through the South African experience. Contextual: Theology of Reconciliation I believe that Reconciliation Theology has the benefit of uniting theological reflection, projection and advocacy. I have noted that contextual theology operating in First World Countries is in response to scientific orientation of classical western theology, but Third World Theology seeks to define a theology for its’ people and, by its people, resisting classical western theology as well as Western Capitalism. Due to the ever changing context of people there is a need to particularly address every specific context, with an approach where theology is dynamic and not static. Where, theology cannot be void of social context and culture. Where, a contextual theology of 13 Ibid, 208. Seth Naicker 14 reconciliation is rooted in an understanding of the degrees of separation that exists within society concerning race, class, gender and the greater variants of diverse world, and the separation between the I and the other. Author Marsh (1994) in addressing the life work of Dietrich Bonhoeffer explains: “Bonhoeffer argues that the integrity of the other, the other’s irreducibility to the I“to my thoughts and possessions” – can only be realized in a social, ethical dynamic. When I am encountered by the dialogical other in ethical action, I am arrested in my own attempts to master the world; for in responding to the call of the Thou, I am taken out myself and repositioned in relation with the other. I no longer control the other, nor does the other control me, but we both discover our individual and social identities in the place of our difference. ”14 Marshes description of people engaging the difference in each other within a common ground, where there is no dominating power, ideology, theology and practice, is very much the required space where people in our world must be thrust. Into a place that callS us out of our comfort zones, out of grounded foundationalist thinking, into the wondrous arena of engaging the other where as Marsh explains, one is encountered by the dialogical other in ethical action. This notion of entering into dialogue with people that think and operate differently must not be taken for granted, for is it seldom put to practice and rarely becomes a reality, in our 21st century world. But it here in the conflict and chaos of our world that the work of sociological considering theology has potential and calls for movement toward a contextual reconciliation theology sensitized to the needs of marginalized, and traumatized of the world. Boganjalo Goba, operating a black liberation theologian published in several publications by EATWOT, provides some reflection of the Kairos document. Goba explains that ‘the Kairos document begins with a note of urgency captured by the notion 14 Marsh, Charles, Reclaiming Dietrich Bonhoeffer: The promise of his theology (New York: Oxford University Press,1994), 69. Seth Naicker 15 of kairos, a Greek word pointing to a decisive moment, a moment of truth, compelling moment in history which demands a radical response.’15 In addressing the issue of radical responses Goba quotes the following observation of reconciliation as advocated by the Kairos document, and states: “There can be no doubt that our Christian faith commits us to work for the true reconciliation and genuine peace. But so many people, including Christians, have pointed out there can be no true reconciliation and no genuine peace without justice. Any form of peace or reconciliation that allows the sin of injustice and oppression to continue is a false peace and counterfeit reconciliation. This kind of’ reconciliation’ has nothing whatsoever to do with the Christian Faith.”16 In First World countries there is a need to address the injustice and hypocrisy of capitalism that seeks to make the rich richer and the poor poorer. In the flooding of New Orleans many people throughout the world for the first time were exposed to the outrageous poverty that is prevalent in the USA. All at once faces of African American people and their plight did not resonate with the so called “The land of opportunity.” I recall the reality of young children in the township of Soweto, in Johannesburg South Africa going from house to house making collections in aid of relief for Katrina victims. These young South African children were struck by the helplessness and desperation of people who looked like them but where living in a distant place. Therefore we must agree that in a country like the USA, which is supposedly one of the wealthiest countries in the world, there is a prevalence of poverty that within context of the west and developed countries, equals third world poverty in context of the south and developing countries. All being stated thus far to suggest, contextual Reconciliation theology has the potential to unite First World and Third World, in addressing systemic injustices Boganjalo Goba, “The Kairos Document and implications for Liberation in South Africa,” Journal of Law and Religion, vol 5, no. 2, (1987), 314. 16 Ibid, 318. 15 Seth Naicker 16 regarding economic imbalances that continue to encourage the flourishing of poverty. It is not enough for the work of reconciliation to stop at political freedom for there is much oppression and injustice that continues throughout the world and is evident even within a post Apartheid South Africa. DeYoung states: “In this age diversity- when a majority of the world’s people are poor, feel oppressed, and experience prejudice based on nationality, race, culture, gender, skin color, social status, or religion- we must take up again a most urgent question, “Is faith in God liberating?” Clearly, many Third World theologians have expressed the view that most of the people in our world do not have the time or the luxury to embrace a faith that does help set them free in a comprehensive sense.”17 DeYoung’s question of whether faith in God is liberating needs to be rigorously addressed as we seek to address a contextual reconciliation theology that provides the opportunity to think about theology in new ways. These new ways include ridding the Church of the hypocrisy of a sick, classical traditional western theology that even when it has sought to contextualize itself in an attempt to redeem Christianity for example in the USA; it has resulted in a theology that has been co-opted by western capitalism. On the other hand these new ways of theologizing include ridding the Church of a black liberation theology in a South African perspective that has been faulted for only asking the critical questions up to the point and achievement of political freedom and has become mute in a new dispensation, where economic disparities is what is pressing on the majority of our people who are trapped in adverse poverty. 17 Curtiss Paul DeYoung, Coming Together (Valley Forge: Judson Press, 1995), 91. Seth Naicker 17 Sider described as one of the most relevant and penetrating Christian thinkers of this age, provides some valuable instruction in regards to his advocacy for economic koinonia. Sider states: “Scripture offers two crucial clues about the nature of economic justice that God demands. First, God wants all people to have the productive resources to be able to earn a decent living and be dignified members of their community. We should structure society so that all people who can work have access to the resources to earn a decent living in today’s global economy. Secondly, God wants the rest of us to provide a generous share of life to those who cannot work.”18 Sider provides insight of the direct work that we as Christians and the Body of Christ need to be involved in concerning the economic justice component of reconciliation, which ultimately points to reconciliation beyond just the individualized approach of being racially reconciled as individuals but there is a call to communal reconciliation which engages the systems that are at play in the world. The Church is called to actively engage the systemic injustice and make sure that God’s demand of economic justice is pursued without counting the cost. If we are to consider the Apostle Paul’s advocacy for reconciliation, which we can read and study in 2 Corinthians 5:18-20: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation. We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God.”19 Paul is advocating the for the two fold work of reconciliation that focuses on God being reconciled to humanity, and humankind being reconciled to each other. This two fold process of reconciliation, which further affirms the costly work of a contextual reconciliation theology is explained by Samuel George Hines as ‘God’s One-Item 18 19 Ronald J. Sider, Rich Christians In an Age of Hunger. (USA: W Publishing Group, 1997), 89. NIV [New International Version] Study Bible. Red Letter Ed. n.p. (Zondervan, 1985), 1769. Seth Naicker 18 Agenda’, Hines states: “History is on course and heading God’s way. Even while the need for reconciliation in the church and society is great, the divine one-item agenda unfolds in God’s salvation history.”20 This salvation history I would advocate has to do with the work of God seeking justice and liberation for God’s people, and God is continually working in spite of the failure of fallen humanity, God continues to restore and to make right what has been made wrong. Hines continues: “God’s agenda must become our agenda. God’s agenda is serious business dominated by a divine unifying purpose. Both in creation and in redemption, the reconciling plan prevails in the divine drama. Whether the stage is on heaven or on earth God’s goal is oneness.”21 In reflecting on the wise words of Samuel Hines I am reminded that our concern for God’s agenda of unity and reconciliation is a divine drama that is not ‘heavenly wise and earthly foolish’, our pursuit of reconciliation as a ministry and theology must be worked out here on earth. The advantages of contextual reconciliation theology in my view The process of working this ‘One-Item Agenda’ or as I would advocate ‘God’s highest agenda’, I believe that contextual reconciliation theology has the potential to hold the church accountable to the age old scourge of slavery, racism, and colonialism but it continues on in critiquing neo-colonialism addressing 21st century injustices and crimes against humanity. This contextual reconciliation theology in my view, has allot to offer to the social divisions as noted within the contemporary arguments of homosexuality, which has rigorously challenged the church as noted in the Anglican Church. 20 21 Samuel George Hines and Curtiss De Young, Beyond Rhetoric. (Valley Forge: Judson Press, 2000), 24. Ibid, 24. Seth Naicker 19 Furthermore, I believe that contextual reconciliation theology helps us as Christians to understand the tangents of religious reconciliation, which is also a pressing factor in our world today. In the light of my latter advocacy many people within conservative theological circles would want to write off my assertions, without even pondering on it. My theology and my understanding is simple in this regard, which might be sound ironic, after I have suggested that we need to be watchful over and suspicious of ‘simple answers for complex situations.’ However this simplicity is anchored on the secure foundation of a theology that calls us to love God and love others. It is a contextual reconciliation theology that will guide us to an understanding that God does the work of salvation and we do the work of loving people. In loving people we go about the work of God’s salvation message, which is the work of justice and God’s liberation, but the souls of humankind is not ours to save. Having surrendered our anxiety for the salvation of humanity we can go about just genuinely loving God and loving people. In the light of not overly simplifying this love factor I believe that Martin Luther King Junior’s wise words, as he reflects on the teaching of Gandhi, serves to contextualize my advocacy for this ‘love factor’. King states: “As I delved into the philosophy of Gandhi, my skepticism concerning the power of love gradually diminished, and I came to see for the first time that the Christian doctrine of love, operating through the Gandhian method of nonviolence, is one of the most potent weapons available to an oppressed people in their struggle for freedom.”22 King explains that as he read Gandhi’s works he became deeply fascinated by his campaigns of nonviolent resistance. King defines the Gandhian concept of satyagraha as “satya is truth which equals love and graha is force, therefore according to Dr. King 22 Martin Luther King Jr., Strength to Love (Philadelphia: Fortress Press, 1981), 150. Seth Naicker 20 satyagraha meant truth-force or love-force, which he describes as profoundly significant to his journey. Therefore with this love-force we as the Ecclesia of God can go about the work and ministry of reconciliation seeking to build bridges and break down barriers through the person work and teachings of Jesus Christ who was and is the great reconciler. Theologians of Europe and the West, and Theologians from the East and the South, can come together through the advocacy and potential of contextual Reconciliation theology that speaks prophetically to and challenges power. Therefore serving the world as a consciousness of social justice, freedom and salvation that God provides through the person work and teachings of Jesus Christ. DeYoung, Emerson, Yancey, and Chai Kim consider ‘A House of Prayer for All the Nations’, they state: “According to the Gospel writers, Jesus did not try to initiate a new religion as he invited Jews and neighboring Gentiles to join his radically inclusive “congregation” of followers. Jesus ultimately sought to transform the religion of his day. The context for Jesus’ dramatic discourse and countercultural community building was a religion and a nation seeking renewal.”23 As I reflect on Jesus’ dramatic discourse within the context of a Jewish nation that was awaiting renewal. I wonder what dramatic discourses will we as the Church of God in the 21st century are willing to engage, in aid of our world that is awaiting renewal? Will we be as dramatic as Jesus Christ was, or will we choose the normative movements of a safe existence, comfortably tucked away in our conservative evangelical cocoons? Will we choose to take a walk with Jesus Christ that calls us to challenge the so called center of our restrictive theology, its dogma and doctrine? 23 DeYoung, Curtiss Paul, Michael O. Emerson, George Yancey, and Karen Chai Kim, United By Faith (New York: Oxford University Press, 2003), 18. Seth Naicker 21 Short Story and Conclusion A short story inspired by conversations concerning the work of the church to bring positive change in society, and reflecting upon “Dived by Faith”. The Hours between Nine and Ten in Christian Dom A man walks into a church, just after nine am on a Sunday morning. He is proudly walking down the centre isle of the church looking forward to a blessing. The congregation are merrily singing along to an old hymn, “There is Room at the Cross for You.” Christians on Sunday mornings all across the world gather with a purpose to have fellowship and to offer praise and worship to their heavenly King. It is argued that while there is a so-called union during this time, the world is actually in its most segregated hour. Authors of the book, “Divided by Faith,” Emerson and Smith, speak about the concept of racialised societies and they expose the Church and the role it plays in dividing people of diverse racial backgrounds.24 Christians make up thirty-three percent of the world’s population.25 They serve one saviour through different worship styles, different theological ideals and different denominations. Having different ways of serving and worshipping this saviour however, does not justify division amongst these Christians. There are churches and clergy who are serving specific racial groups that worship in subtle, covert exclusion of other races. These are not the days of colonialism and slavery; these are not the days of overt racist ideals, even though they still exist. Current reality exposes a vicious cycle of fashionable segregation, which continues, passively, politely and peacefully. 24 Michael Emerson and Christian Smith, Divided by Faith, (New York: Oxford University Press, 2000), 11. 25 Major Religions of the World Ranked by Number of Adherents, (2000), 19/12/2006: http://www.adherents.com/Religions_By_Adherents.html. Seth Naicker 22 This man, a stranger to the church, sits himself down in the second row from the front, closest to the center isle. He is so excited to be in this place of worship that he proclaims praises and starts singing out loudly with all his might to God. The church congregation is alarmed by his loudness and vigor. Some people instinctively move to the next row. It may have been the loudness of his voice or, possibly the strange stench that lingered with the stranger’s raggedy clothes. His breath was quite lethal and his toes were very excited to pop out of his shoes as they accompanied the stranger in the chorus. One of the church elders makes his way over to the worshipful stranger and kindly asks him to refrain from singing so loudly. The stranger smiles and receives the request kindly. Within a few seconds of the elder’s departing, he couldn’t help but return to his ecstatic style of worship. Now his eyes are tightly shut and his head and hands are reaching toward heaven. The church is said to be the only organization in the world that exists for people who are not members as of yet, thus the reality of Christian evangelism and witness. But does this body of global believers truly exist for its purpose and do they live up to their Chief Commanders expectations? Is the church a hospital with a waiting room for the sick or is the church a courtroom waiting to judge the guilty? The church has become a place for the rich and pious and seems to need a shed in the churchyard for those who are not able to live up to its pretty, petty, piety. A pretty, petite mature of age, lady, dressed ‘like the Jones’, signals another elder. The elder moves toward the lady as if God made the call. The mature lady gets up close and personal to his ear and says, “His soulful singing is interrupting our colonial tune, do you understand me sir?” This elder understood perfectly, he hurries up to the stranger and takes a firm hold of the stranger’s shoulder and with a gruff and authoritative voice Seth Naicker 23 says sternly, “Sir! God is not deaf, so please stop singing like Bobby Brown and calm the hell down!” When the elder left, the man tried to restrain himself. The stranger tries to keep his mouth shut, but once again it is like a volcanic explosion, as the praise and worship just catapults out of his mouth. I could, “see the thunder roll and the lightning flash,” Martin Luther King himself, could have been there to say, “Thank God almighty I’m free at last!” The church should be free to reach out to the poor, out cast, down trodden and marginalized people of the world. This Christian Empire and place of worship should rid itself free of the shackles that society implements by standing out like a lighthouse, which serves the ships at sea. People of all backgrounds, culture, ethnicity, race, class and gender should be embraced and celebrated in their diversity. The church has a role in uniting this segregated and broken world. Unity after all is, “God’s one item agenda”, the words of Samuel Hines who is considered to be a forefather of reconciliation USA.26 This time two righteous elders walk up to the stranger and take him by the collar of his shirt and hurled him right outside through the church doors. The man cannot believe what has just transpired. He walks on quite shocked and bedazzled at this ruckus. In his moment of sheer confusion he exclaims to God as he looks up to the heavens, “Father I just wanted to worship you, but here I am kicked out of your house of worship, how can this happen?” He hears a still and quiet voice reply, “My child do not worry or fret, for at least they let you in, because I have never been there before!” The church and the followers of Jesus Christ have a role in bringing the world together, maybe they can start on a Sunday morning when some raggedy stranger comes walking down the centre isle. The still quiet voice says once again, “Try the park across 26 Hines and DeYoung, 24. Seth Naicker 24 the street my son, perhaps there you will find a friend.” The stranger replies, “Thanks Dad!” I draw on the wisdom of Howard Thurman, as I conclude. Thurman states: “I can count on the fingers of my one hand the number of times that I have heard a sermon on the meaning of religion, of Christianity, to the man who stands with his back against the wall. It is urgent that my meaning be crystal clear. The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them?27 What does our faith and religion say to the question that Thurman asked more than fifty years ago? I believe that Thurman’s question is still valid as we the Church of God seek to go about God’s highest agenda in discovering, engaging and propelling a contextual reconciliation theology, allowing a much needed sociological perspective to enrich the isolated ideals of a disconnected theology. 27 Howard Thurman, Jesus and the Disinherited (New York: Abingdon Press, 1949), 13. Seth Naicker 25 Bibliography Bevans, Stephen B. Models of Contextual Theology: Faith and Cultures. Maryknoll, New York: Orbis Books, 2002. Boesak, Allan. The Tenderness of Conscience. Stellenbosch, South Africa: Sun Press Publishers, 2005. Bonhoeffer, Dietrich. Dietrich Bonhoeffer Works, Volume 1Sanctorum Communio: A Theological Study of the Sociology of the Church. Minneapolis: Fortress Press,1998. Bosch, David J. Transforming Mission. New York: Orbis Books, 1991. Bucher, Glenda R. “Toward a Liberation Theology for the “Oppressor”.” Journal of American Academy of Religion, Vol.44, no. 3 (September 1976): 517-534. Database online. Bultmann, Rudolph. New Testament and Mythology and Basic Writings. Ogden, Schubert M. Ed.: Philadelphia: Fortress Press, 1984. De Gruchy, John W. Reconciliation: Restoring Justice. Minneapolis: Fortress Press, 2002. DeYoung, Curtiss Paul, Michael O. Emerson, George Yancey, and Karen Chai Kim. United By Faith. New York: Oxford University Press, 2003. DeYoung, Curtiss Paul. Coming Together. Valley Forge: Judson Press, 1995. __________________. Reconciliation: Our Greatest Challenge Our Only Hope. Valley Forge: Judson Press, 1997. Ellis Jr. Carl F. Free At Last: The Gospel In The African-American Experience. Downers Grove, Ill: Intervarsity Press, 1996. Emerson, Michael, and Christian Smith. Divided By Faith. New York: Oxford University Press, 2000. Gibson, James L. “Does Truth Lead to Reconciliation? Testing the Causal Assumptions of the South Africa Truth and Reconciliation Process.” American Journal of Political Science, Vol.48, no. 2 (April 2004): 210-217. Database online. Goba, Bonganjalo. “The Kairos Document and Its Implications for Liberation in South Africa.” Journal of Law and Religion, Vol1, no.2 (1987): 313-325. Database online. Hill, Brennan R. 8 Spiritual Heroes: Their Search For God. Ohio: St. Anthony Messenger Press, 2002. Hines, Samuel George, and Curtiss De Young. Beyond Rhetoric. Valley Forge: Judson Press, 2000. Seth Naicker 26 King Jr. Martin Luther. Strength to Love. Philadelphia: Fortress Press, 1981. __________________. Why We Can’t Wait. NY: Signet Books, 1964. Longchar, Wati A. “Doing contextual theologies from ecumenical perspective— tribal/indigenous people’s theology.” Journal of Theology. Ns. no.28 (2002): 54-73. Database online. NIV [New International Version] Study Bible. Red Letter Ed. n.p.: Zondervan, 1985. Sider, Ronald J. Rich Christians in an Age of Hunger. USA: W Publishing Group, 1997. Smith, David L. All Gods People: A Theology of the Church. Eugene, Oregon: Wipf and Stock Publishers, 1996. Thurman, Howard. Jesus and the Disinherited. New York: Abingdon Press, 1949. Tutu, Desmond M. No Future Without Forgiveness. New York: Random House Inc., 1999.