CHAPTER 2: EZRA-NEHEMIAH AND THE QUEST FORAN AFRICAN THEOLOGY OF RECONSTRUCTION RECONSTRUCTION
2.1.2 Components of a theolo2Y of reconstruction
2.1.2.3 Interdisciplinary
The third element of Villa-Vicencio's reconstruction theology is its interdisciplinary nature. Villa- Vicencio argues that reconstruction theology, in order to be effective in renewing and transforming society, would need to be of a radically interdisciplinary nature, emerging at the interface between theology and law, economics, political science and related disciplines (ViUa-Vicencio, 1992:7-8).
Accordingly, Villa-Vicencio believes that a process of nation building is a challenge that requires reconstruction theology to grapple with the tough questions posed by constitutional lawyers, human rights activists, economists and others who struggle to translate the vision of justice into structural reality (Villa-Vicencio, 1993 :25).
Villa-Vicencio goes on to argue that social analysis and a theoretical framework of reflection necessarily involves interdisciplinary work.
A theology of reconstruction, required to address legal, political and economic concerns must be undertaken at the interface of the social sciences. As such a theology of reconstruction is by definition an interdisciplinary exercise (Villa-Vicencio,1992:276).
Thus, ViUa-Vicencio maintains that a theology of reconstruction necessarily requires an encounter
between theologians and proponents of other disciplines (Villa-Vicencio, 1992:276). However, Villa- Vicencio acknowledges that,
there is no intent to become engaged in all the specialised academic problems encountered en route, nor to follow each ethical problem to its logical conclusion. It is rather to use the existing philosophical, economic and legal debates as a basis for setting a limited current interdisciplinary agenda for a theological consideration of human rights (Villa- Vicencio,1992:5).
Moreover, he believes that if reconstruction theology is no more than an encounter between theologians on the one hand, and economists, lawyers, politicians etc on the other,
it cannot give expression to the pathos, insights and creativity that come from those whose poverty and marginality have denied them expert theoretical learning, while empowering them with a level of experience for which no amount of academic learning can substitute (Villa-Vicencio, 1992:276).
It follows, therefore, that he sees the interdisciplinary nature of reconstruction theology as not only requiring contributions from different disciplines, but also taking seriously the contributions of those who suffered most (Villa-Vicencio, 1992:279). Though he does not seem to spell out how reconstruction theology should "take seriously the contributions of those who suffered most", he is clearly concerned that in most cases the anger and enthusiasm of those who have suffered most from the injustices of society is usually greeted with suspicion, and sometimes disdain, by theoreticians and scholars (Villa-Vicencio,1992:278). Thus, Villa-Vicencio argues that reconstruction theology, while being committed to the well-being of people in society, needs to be a communal exercise that incorporates the perceptions of those who it has a special obligation to serve, namely the poor and the oppressed (Villa-Vicencio, 1992:279).
Accordingly, Villa-Vicencio maintains that the essential challenge facing socially engaged theologians is how to assist in the creation of a framework within which this broad interdisciplinary and corporate work can happen,
To do so theology is obliged to take the challenges and insights of other disciplines seriously, while making its own contribution to this process in a language that makes sense to, and is understood by, other disciplines (Villa-Vicencio, 1992:277).
And, Villa-Vicencio argues that the South African debate on human rights, constitutes an integral
element of a theology of reconstruction, given the demographic, racist, sexist, economic and political contradictions within which it is located (Villa-Vicencio, 1992:2). Villa-Vicencio believes that the interface between "theology and law stands at the centre of the interdisciplinary encounter, providing a framework within which the debate on human rights, economics and culture building is to be pursued" (Villa-Vicencio, 1992:277).
In the next subsection, we want to explore the relationship between human rights and theology.
2.1.2.3.1 Human ri2hts and theolo2Y
Villa-Vicencio argues that theology has a role in promoting human rights in Africa and in the world (Villa-Vicencio, 1992: 123). He warns, however, that the primary task oftheology in the human rights debate and promotion, is not "to reinvent the wheel, in reworking the list of human rights already defined and defended by countless human rights agencies around the world" (Villa- Vicencio, 1992: 123). On the contrary, he believes that there is consensus within the major Christian traditions that the rights identified in most human rights declarations are worthy of theological support. This consensus, he argues, emphasises the need for support to be given to socio-economic as well as developmental and ecological human rights (Villa-Vicencio, 1992: 123). Villa-Vicencio, then, goes on to identify some ofthe rights that theology needs to support. These are the rights to life, to cultural identity, democracy, the right to dissent, personal dignity and freedom of religion (Villa- Vicencio,1992: 123).
Villa-Vicencio argues that the church is obliged to engage in what he calls "a deepened theological reflection in order to work out the 'specifically Christian contribution' to the further development of the human rights issue" (Villa-Vicencio, 1992: 125). However, Villa-Vicencio is quick to warn that the primary task of the church here is not to promote what he calls a "specifically Christian contribution" (Villa-Vicencio, 1992: 126). On the contrary, he suggests that the church should work with other faiths in "establishing a popular cultural, spiritual and theoretical basis which defines and promotes human rights" (Villa-Vicencio, 1992: 126).
Nevertheless, Villa-Vicencio believes that the church's primary role is to encourage Christians to promote and appropriate the values of a human rights culture
It is understandable (and correct) therefore that it is essentially the identifying of a Christian theological basis for human rights that has become the focus of most ecumenical and denominational human rights studies (Villa-Vicencio, 1992: 126).
Villa-Vicencio follows Jurgen Moltmann (1988:32) in warning that reconstruction theology's task is not some idealistic or abstract way simply to promote more sensitivity and awareness of human rights. He argues that it is rather a revolutionary task. He sees it as unleashing "'the dangerous power of liberation', which is inherent to a theological understanding of what it means to be human, into the socio-political and economic structure of society" (Villa-Vicencio, 1992: 128-9).
Villa-Vicencio sums it up this way,
In other words, it is in the struggle for human rights that theology has its best chance to be materially grounded in the political and socio-economic struggle for a world that conforms more closely to the demands of the gospel (Villa-Vicencio, 1992: 129).
It follows, therefore, that Villa-Vicencio sees "the gospel" as playing a significant role in promoting human rights. Let us then examine the relationship between human rights and the gospel.
2.1.2.3.2 Human ri2hts and the 20spel
Villa-Vicencio sees a close relation between human rights and the gospel,
The call of the gospel is for people to live lives transformed by the power of God, to love one another and to grow in social and spiritual holiness. In addition to all else (and there is more to Christian holiness) it involves treating one another in the very best way. This requires Christians to affirm human rights. To fail here is for Christians to fail in the most rudimentary dimensions of the Christian faith. Above all it is to fail as a decent human being (Villa- Vicencio, 1992: 155).
It follows, from the above, that according to Villa-Vicencio, the gospel calls upon people to exercise love toward each other. This love then, it would seem, requires that the Christians should treat one another in a fair and just way, thereby respecting the other person's human rights.
Villa-Vicencio further sees the love of one another as a basis for human dignity in reconstruction, A pastoral programme designed to teach people to love one another, respect the human dignity of all people and accept the claim of God on the lives of all people, requiring all people to participate in the shaping of society on a basis of equality and mutual respect must be a priority for the church in the period of reconstruction (Villa-Vicencio, 1992: 182). '
Accordingly, Villa-Vicencio maintains that human rights are theologically seen to be "a specific and concrete response to the gospel message which offers life in the midst of suffering and death" (Villa- Vicencio, 1992: 162). Thus, he contrasts 'sin' with 'gospel'. The word sin, he argues, is used in the Bible to "identify a perversion of people's relationships with God, with one another and with the natural world of which they are an inherent part. It involves living a life of enmity, of violation and inhumanity. It is the incapacity to be truly human" (Villa-Vicencio, 1992: 162). He sees the gospel message of redemption, restoration and renewal, in tum, as affirming what he calls "the essential values which constitute true humanity" (Villa-Vicencio, 1992: 162). Because of sin, there is a need for reconciliation with God, which involves accepting the claim of God on one's life (Villa- Vicencio, 1992: 162-3). However, Villa-Vicencio warns that this reconciliation has to be translated into cultural, legal and structural controls and incentives designed to order our lives (Villa- Vicencio, 1992: 163). Talking about reconciliation between human beings, Villa-Vicencio says that,
From the point of view of the oppressed, theological talk of reconciliation can only be understood in the context of self-empowerment. It is in removing the barriers that divide people (cultural, social and material) that reconciliation can realistically take place between the former oppressed and former oppressor (Villa-Vicencio, 1992: 185).
He furthermore argues that the gospel has to continue challenging social structures in order that they (structures) become part of the process of renewing, transforming and redirecting personal and social goals (Villa-Vicencio, 1992: 163).
Thus, Villa-Vicencio sees the role of the gospel as a commitment and critique to social structures.
The gospel is good news in a concrete situation. This requires theology to focus human endeavour on the specific needs of a particular society. Its task does not, however, end here.
It is relentlessly to discern within the context of the struggle for human rights what the gospel oflove means beyond these rights. It is this that makes the gospel an ally of any regime which promote~ the inte.rests o~the poor, while at the same time being the harbinger of critique that keeps ahve the hIghest Ideals of the revolution of the poor (Villa-Vicencio, 1992: 164).
2.1.2.3.3 Human ri2hts and democracy
According to Villa-Vicencio, a nation-building theology should support and promote democracy at every level of society (Villa-Vicencio, 1992:46). He states that,
It [nation-building theology] operates from the assumption that the best and most effective way to ensure human rights and to promote the eradication of racism, sexism and classism in society is to enable the full and unqualified participation of people of all races, all sexes and all classes in all aspects of society (Villa-Vicencio, 1992:46-7).
Then, Villa-Vicencio asks, "can theology be in critical solidarity with a democratically elected government of the people?" (Villa-Vicencio, 1993 :25). Thus, Villa-Vicencio sees the task of the church as being in critical solidarity with the government, when he states that,
At the most practical level of nation-building, the church, possibly in co-operation with the state, will need to re-activate its work through clinics, hospitals, schools, creches, feeding schemes and related social initiatives-while at the same time never allowing the state to abdicate responsibility for such concerns. In so doing it will again be confronted with a new sense of urgency by the challenge of the gospel to feed the poor and minister to those in need (Villa-Vicencio, 1992: 190).
So, Villa-Vicencio believes that, for the church to authentically promote democracy, it is obliged to democratise its own structures as well. Thus, he argues,
Indeed, in many situations the church is today more authoritarian, more hierarchical, more oppressive and less democratic, less participatory and less liberating than the state (Villa- Vicencio, 1992:47). .
The challenge as Villa-Vicencio sees it is that a new theological vision of the church's place in society is emerging from among "ordinary, often oppressed and frequently alienated Christians"
(Villa-Vicencio, 1992:47). He contends then that, church leadership and theologians should listen and learn afresh from such people, who are "challenging ecclesial sexism, racism and classism" (Villa- Vicencio, 1992:47).
He then concludes by declaring that, "it is not only society, but also the church that requires renewal if in the post-exilic age we are not going to recreate the same monster all over again" (Villa- Vicencio,1992:47).
In summing up the discussion on human rights and theology, we highlight the following points.
Reconstruction theology must, according to Villa-Vicencio, play an important role in promoting human rights in Africa. Amongst others, he identifies the following rights that reconstruction theology must support: rights to life, to cultural identity, democracy, to dissent, personal dignity and freedom of religion. As part of its support to the promotion of human rights in Africa, Villa-Vicencio believes that reconstruction theology must also challenge social structures which undermine human rights.
Having briefly examined human rights and democracy, we then, move on to analyse, in the next subsection, the interfaith dialogue.