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This is a structrual analysis of South African history, showing interaction between social realities and white theology. The book describes the philosophy that led to the acceptance by the Dutch Reformed Church of biblical proofs for apartheid in 1943 and eventually led to its rejection in 1986. It assesses the role of the church in apartheid and in South African history, and addresses the question of whether South Africa can succeed in building a non-racial and democratic society.
Black theology continually poses a challenge to Christian witness and faith. Through a critical analysis of leading religious thinkers, Dwight N. Hopkins explores the fundamental differences and similarities between black theology in the United States and black theology in South Africa and asks: What is the common denominator between the two? Part I examines the historical, political, cultural, and theological background of contemporary black theology in both countries. Hopkins delves into the distinctive situation of each country, focusing on civil rights, black power, and related political, cultural, and theological themes in the United States, and on civil disobedience, black consciousness, the unity of politics and culture, and political/cultural/theological themes in South Africa. Through interviews with leading black religious scholars, Part II explores these theologies in depth. Contrasting the cultural-theological trend with the political-theological trend in the USA, Hopkins explores the ideas of theologians Albert B. Cleage, James H. Cone, J. Deotis Roberts, William R. Jones, Gayraud S. Wilmore, Charles H. Long, Cecil W. Cone, and Vincent Harding. In Part III Hopkins examines the same two trends - cultural-theological and political-theological - in South Africa. Here the focus is on the impact of black consciousness and Soweto, and the works of Manas Buthelezi, Allan Boesak, Simon S. Maimela, Frank Chikane, Bonganjalo C. Goba, Itumeleng J. Mosala, Takatso A. Mofokeng, and Desmond M. Tutu. Part IV brings black theology USA and black theology South Africa into dialogue. Hopkins locates the common denominator between the tow theologies: that they both claim the Christian gospel as the gospel of liberation for black people struggling against racism and for a holistic humanity - physically and spiritually, politically and culturally. He concludes by looking toward future areas of development and collaboration, arguing that an effective black theology of liberation must integrate politics and culture, insuring that the two are equal and complementary, two tributaries within the same current.
The book examines South African history and society from a variety of comparative perspectives. It brings together work by scholars based in South Africa, USA and the UK to reflect on the nature and evolution of what was considered for a long time a unique society. Drawing on studies of social, political and intellectual processes elsewhere, the authors seek to place South African developments in a broader context that sheds light on their specific features as well as global relevance.
Black Theology emerged in the 1960s as a response to black consciousness. In South Africa it is a critique of power; in the UK it is a political theology of black culture. The dominant form of Black Theology has been in the USA, originally influenced by Black Power and the critique of white racism. Since then it claims to have broadened its perspective to include oppression on the grounds of race, gender and class. In this book the author contests this claim, especially by Womanist (black women) Theology. Black and Womanist Theologies present inadequate analyses of race and gender and no account at all of class (economic) oppression. With a few notable exceptions Black Theology in the USA repeats the mantras of the 1970s, the discourse of modernity. Content with American capitalism it fails to address the source of the impoverishment of black Americans at home. Content with a romantic imaginaire of Africa, this 'African-American' movement fails to defend contemporary Africa against predatory American global ambitions.
Using a variety of methodological approaches, this timely book offers a thorough examination of the impact and implications of religious fundamentalism in developing nations. The authors explore why and how adherence to fundamentalist principles affects the social, political, and religious development of such countries as Israel, India, Pakistan, Bangladesh, Egypt, and the Philippines. One of the most significant contributions of this volume is that it challenges the assumption that fundamentalism in developing countries is based solely on religious motivations. The authors maintain that fundamentalism of this sort is motivated by both religious and political convictions. This combination of religious and political motivations allows fundamentalism to exert a tremendous influence on the public policies of these developing nations. As the social fabric of such countries continues to be developed, it is clear that fundamentalism will continue to play a significant and potentially dangerous role.
This book constitutes volume two of a two volume examination of development community land issues in Southern Africa. Following from volume one Southern African Development Community Land Issues, this book considers the possibility of a new, sustainable land relations policy for Southern African Development Community States (SADC) that are currently mired up in land disputes that have become subject of domestic, regional and international tribunals. Chigara demonstrates that land relations in the SADC have always been, and will perhaps remain, a matter for constitutional regulation. Because constitutional laws are distinctive from other laws only by constitutional design, legal contests appear to be the least likely means for settlement in the sub-region. Only human rights inspired policies, that respond to the call for social justice by acknowledging both the current and the underlying contexts to the disputes, hold the most potential to resolve these disputes. The book recommends efficient pedagogical counter-apartheid-rule psychological distortions regarding the significance of human dignity (PECAPDISH) as a pre-requisite and corollary to the dismantling of the salient physical legacy of apartheid-rule in affected SADC States. The book shows that PECAPDISH’s potential and benefits would be enormous. The book will be of interest to students and researchers of Property and Conveyancing Law, Human Rights Law, and Land Law.
Although we should acknowledge the fragility of memory, we should nevertheless affirm the remarkable ability of memory to reform and transform our identity. Our memories and ways of remembering are, however, often marked by trauma and violence. Memory, therefore, not merely reforms; it too is in need of reformation, redemption and transformation. With this emphasis in mind, Reforming Memory grapples with the question what a responsible engagement with the past entails, also for Christians and churches associated with the Reformed tradition. The history of Reformed churches in South Africa is, one can argue, a deeply divided and ambivalent one. The same figures are heroes to some and villains to others; historic events are deeply ambiguous and conflicting views surround different discourses. Yet the histories, and perhaps futures, of these churches and traditions are inextricably interwoven. Reforming Memory fundamentally combines an interest in the notion of "e;memory"e; with an interest in (South African) Reformed theology and history. Central is the question: how should we remember and represent the past responsibly? The essays collected in this book engage in different ways with this question, attending in the process to some episodes in the history of the Dutch Reformed Church, some influential Reformed theologians, and some important Reformed practices and confessional documents.
What is the role of the church in society? What role did the church play in South Africa ? during apartheid, in the struggle against apartheid and during the period of transformation? The essays collected and published in this volume deal with questions such as these. They are all occasional pieces. They were written over two decades and reflect the times in which they originated ? always intended for specific audiences, always addressing issues of the particular moment.