The Church Struggle In South Africa, Twenty-fifth Anniversary Edition
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Contents:
De Gruchy , is of the opinion that the golden thread which could assist churches in South Africa to find a way forward, is to maintain the biblical proclamation of the kingdom of God, as revealed in Jesus Christ, as the basis for the evaluation and critique of all ideologies. De Gruchy is aware that this might seem simplistic, but the kingdom of God promises a new earth where justice and righteousness will flourish.
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That is the hope the kingdom of God brings. The church needs to repent from its slavery to ideology. Renewal ecclesia semper reformanda requires more than just a confession of guilt. It needs the church to witness to the kingdom of God in word and deed. Political Consequences of the Kingdom of God. De Gruchy , says: "The story of the church in South Africa demonstrates that religion is directly and intimately related to the socio-political history of the country.
Philadelphia: Fortress Press. The Minister of Justice rejects this and the government remains committed to community councils with limited powers, control being retained by the Bantu Administration Board. De Gruchy's authoritative and newly updated account of Christian complicity with and then resistance to one of the world's most notoriously repressive regimes holds indispensable lessons and dangerous memories for all concerned about evil, justice, and racial reconciliation. Secondly, the will of the population is given authority as the country's structures are formed by the will of the population through vote, to the extent that even when the authorities make certain decisions, the population has the power to overturn such decisions through elections. Postscript to the third edition : locating The church struggle in South Africa in the wider historiography of the church in South Africa Historical origins Apartheid and the churches The growing conflict Black renaissance, protest, and challenge Resistance, repression and the transition to democracy From church struggle to church struggles Appendix: Religious affiliation in South Africa in Who was the church going to engage with?
In South Africa, politics and the church have been, and remain, bound together in one historical drama, one persistent struggle. The Constantinian model for centuries had been the dominant model. The corpus christianum body of Christ was not limited to church being the body of Christ, but rather government, church and people were together the corpus christianum. In this model the church is required and called to uphold the authority of government and support state structures; in return, the state protects the church and even supports the church in the training of clergy, mission and land.
In this model, the "kingdom of God" is protected and promoted and the current political order is legitimised.
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Through history, this relationship has resulted in the church supporting unjust political systems. Diametrically opposed to this is a revolutionary model, where the church enters the political arena and fights for change-even in a violent manner. One of the religious movements during the 16th century was the Anabaptists, who radically and violently opposed secular and ecclesial authorities. During the 20th century, many Christians and clergies became involved with the violent overthrow of repressive regimes, justifying the use of violence with a specific understanding of the kingdom of God.
A third model is one of no involvement in politics, with a strong individualistic and spiritualistic understanding of the kingdom of God. Religion is a private matter and should not be drawn into the political arena. In the Gospel of John Jesus says that His kingdom is not of this world, because if it were His followers would fight to save Him from the authorities.
These words were often interpreted as an indication that Christianity should not get involved in political matters. De Gruchy , interprets the passage as meaning that the kingdom's authority is not derived from any worldly power, but from God himself. He concludes: "Jesus' reign is no less political than the other option we have mentioned, but it is a new and distinct type of politics, the politics of the cross-politics in the service of human redemption and reconciliation.
After discussing the views of Yoder and Moltmann on the relation between politics and the kingdom of God, the "politics of the cross," De Gruchy , concludes: "But just as the church is not called to rule the world, neither is the church called to redeem the world. The church is not the kingdom, nor is it the Christ; its responsibility is to bear witness to, not to replace them.
De Gruchy , states: "In serving the interests of the kingdom through a ministry of suffering love, the church is called to identify with the powerless. De Gruchy , defines the prophetic witness of the church in a very practical way, pointing out the following:. The church must support the state in maintaining law and order, but in a qualified manner. Law and order should be applied equitably to all people under its authority. The only basis for law and order is justice. That means that the only people who should fear the power of the state are criminals, not those who seek to support the poor and marginalised.
The church must remind the state of its boundaries.
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The greatest service the church can render is to prevent the state and ideology to become a quasi-religion. The church must not expect too much from the state. Governments, politicians and the state are part of a fallen and sinful world. This remark of De Gruchy would imply that the church should expect that corruption and oppression will be part of politics. The church should not expect too little of the state. The church should not pretend to have a blueprint for society, but it does have a vested interest in a just society.
Justice, peace and human dignity are central to Christian faith. As such the church should expect from government to rule with justice and to the good of all, and continually witness to that end.
giuliettasprint.konfer.eu: The Church Struggle In South Africa, Twenty-fifth Anniversary Edition (): John W. De Gruchy, Steve de Gruchy, Desmond Tutu . Editorial Reviews. Review. "De Gruchy's is an extraordinarily well written book, revealing a The Church Struggle In South Africa, Twenty-fifth Anniversary Edition - Kindle edition by John W. De Gruchy. Download it once and read it on your.
The church should set an example in life and behaviour. If the church compromises the message of love and reconciliation through its words and deeds, it cannot witness in an authentic manner to any worldly authority. Even if the church rejects certain policies or comes into confrontation with the state, the state should never become the enemy. Following Bonhoeffer, De Gruchy , concludes that the enemy of the church is evil, not people. From early on, De Gruchy's theology was greatly influenced by the German theologian, Dietrich Bonhoeffer.
His books on Bonhoeffer's theology De Gruchy ; De Gruchy , first published in by Collins in the series The Making of Modern Theology are still regarded as some of the best ever written on Bonhoeffer's life and theology. De Gruchy , 1 regarded Bonhoeffer as a "paradigmatic martyr-theologian for the twentieth century. De Gruchy , points out that it is easy to lose hope, especially in South Africa with socio-political turmoil and violence.
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Hope is at a premium-at the same time, it is fundamental to the message of the kingdom of God De Gruchy , The promise of the kingdom is God's shalom, in which His justice and peace will reign supreme. Quoting the Dutch missiologist Johannes Verkuyl, De Gruchy , writes: "The gospel contains much more than the promise of earthly shalom. The message of the Kingdom is concerned with the victory over demons, with eternal life, with a new world. Jesus offered a foretaste of the future.
The joy and healing of the kingdom can be experienced now, on a personal as well as a social level. In a letter to Miguez Bonino, Moltmann speaks of Barth and Bonhoeffer who constantly reminded us of an "intensification of historical hopes through the eschatological hope" Moltmann ; De Gruchy , This does not mean that the struggle for justice "causes" the kingdom of God to come; rather, the kingdom of God has a causal character in the experience of liberation through the in-breaking of the messianic time.
The initiative remains with God. De Gruchy , follows Bonhoeffer when he distinguishes between the "penultimate" and the "ultimate. It is important that the church and the witness of the church reflect something of justice and peace in expectation of the ultimate coming of the kingdom of God. Through the Spirit, the church bears witness to kingdom which is present in history, through the coming of Christ. This leads De Gruchy to the logical conclusion by questioning the use of violence in the struggle against apartheid. If action is required, what type of action?
To his view De Gruchy , the black protest against cheap pacifism is totally justified.
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Following the analysis of Yoder as well as Desmond Tutu, De Gruchy concludes that violence is much more complex than armed resistance which leads to loss of life. Systemic violence-which denies people basic human rights, a living wage, equal opportunities, safety and justice-is the root of violence. Therefore the right to resist cannot be denied.
However, the circle of violence very easily spirals out of control, and it must be stopped.
De Gruchy concludes that the ability to break through the circle of violence is to be found in the biblical concepts of shalom, justice, the kingdom of God and unity in Christ De Gruchy , The church needs to witness through word and deed of God's shalom. The church should preach faith, act in love and insist on hoping against all hope. This is the church's calling De Gruchy , It is clear that De Gruchy is not a liberation theologian as many others, but has developed a distinct approach and voice.
De Gruchy's major contribution was and is his ability to reflect theologically and thus prophetically on the role of the church and theology within the South African context. His astute analysis of church history, tension-filled race relations, apartheid and the search for a just society 40 years ago is still remarkable and relevant in the current South African context.
It still holds indispensable lessons for all concerned about justice and reconciliation. It is also remarkable how easily De Gruchy enters into discussion with major theologians from different traditions-Roman Catholic, Lutheran, Reformed, Evangelical, Liberation and Black Theology. The reader becomes captivated listening to the conversation unfolding on the pages; listening to the voices of those for whom the kingdom of God is of utmost importance. However, 25 years after political freedom was attained , the question still remains: How just is the South African society?
During the last 25 years, the gap between rich and poor in South Africa has become much wider, with a new black elite the so-called "black diamonds" stepping into the shoes of the white elite, amassing billions in private wealth. It does not take much to realise that South Africa is on the brink of a new revolution, driven through economic factors. A change in government brought political freedom, but continued economic deprivation for millions of South Africans, mainly by corruption on a massive scale.
Taxpayers' money, which should have benefited the poor, flowed in streams to individuals and companies in their unbridled quest for private wealth. The church is still called to speak out on inequality and injustice. The question is whether the church and theologians are able like De Gruchy to make a relevant and significant contribution to the discourse on South Africa's future, without falling into the trap of cheap rhetoric and ideological bias.
Barth, K. Dogmatik im Grundriss. Zurich: Evangelischer Verlag. De Beer, J. Die Teologie van J. De Gruchy, J. Bonhoeffer and South Africa: Theology in Dialogue. Grand Rapids: Eerdmans. The Church Struggle in South Africa. Dietrich Bonhoeffer: Witness to Jesus Christ.
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