CHAPTER 2: EZRA-NEHEMIAH AND THE QUEST FORAN AFRICAN THEOLOGY OF RECONSTRUCTION RECONSTRUCTION
2.1.3 The tasks of reconstruction theolo2Y
Villa-Vicencio sees the tasks of reconstruction theology as addressing such issues as inequality, racism, sexism and class division (Villa-Vicencio, 1992:2). Accordingly , Villa-Vicencio explores the role of reconstruction theology with respect to gender and race.
2.1.3.1 Gender and race
Villa-Vicencio sees reconstruction theology as essentially a "remedial and compensatory theology"
(Villa-Vicencio, 1992: 15). He argues that, "It [ reconstruction theology] has a special responsibility to put right past wrongs and old abuses" (Villa-Vicencio, 1992: 15). Thus, he sees affirmative action as a central ingredient to a constructive nation-building process. He believes that issues such as constitutionalism, human rights, questions of political economy and the freedom of conscience should be assessed and promoted with a view to showing a priority concern for those marginalised by past discriminatory laws and practices. This in the South African situation "requires affirmative action regarding blacks and women" (Villa-Vicencio, 1992: 15).
Explaining why preferential treatment should be given to both women and blacks, Villa-Vicencio states,
The plight of women, black people and other exploited groups, forming the overwhelming majority of people on earth and discriminated against by successive ruling-classes in most societies (not least South Africa), ought to inform every aspect of planning for a new era.
Differently stated, exploited people should form the norm, not the exception to a human rights agenda. [Reconstruction] Theology, compelled by a biblical imperative to show a special preference for the poor, oppressed, marginalised and excluded sections of society, has a special obligation never to lose sight of this requirement (Villa-Vicencio, 1992: 16).
Quoting from the United Nations's Women's Charter, Villa-Vicencio sees the role ofreconstruction theology as urging states to take "all appropriate measures, including legislation, to modify or abolish existing laws, regulations, customs and practices which constitute discrimination against women"
(Villa-Vicencio, 1992: 16). Thus, he does not see the role of the state as simply to prevent discrimination, but to "ensure the full development and achievement of women and .. jn particular in the political, social, economic and cultural fields ... guaranteeing them the exercise and enjoyment of human rights and fundamental freedoms on a basis of equality with men" (Villa-Vicencio, 1992: 16).
Further, Villa-Vicencio explains what a theology of reconstruction's role is all about,
For the dreams of the oppressed to become a reality they are to be translated into political programmes and law-making that benefit those who have longed for, and fought for, the new age, while protecting the new society against the abuses which marked past oppression (Villa- Vicencio, 1992:29).
Having briefly analysed the role of reconstruction theology within gender and race terms, we then move on to explore, in the next subsection, reconstruction theology's role within cultural empowerment.
2.1.3.2 Cultural empowerment
Villa-Vicencio believes that social values are locatetl at the heart of constitutional debate and law- making. He then goes on to argue that given the level of ideological diversity and social turmoil in South Africa, there is a need to establish "a genuine democratic culture which respects the dignity of people, the right to dissent and meaningful political participation" (Villa-Vicencio, 1992:42). The church has a role, according to Villa-Vicencio, to facilitate and enable people "to live together in mutual respect" (Villa-Vicencio, 1992:42). He argues thus,
Theologically, it is a community within which people are taught to love one another, to forgive one another and to bear one another's burdens. Specifically it is a culture which elevates those who have been previously marginalised or excluded from the fullest participation in the community. As such it is obliged to address the specific challenge of racial and sexual discrimination (Villa-Vicencio, 1992:42).
In order to effectively address the above concerns, Villa-Vicencio believes that social prejudices have to be challenged, and that furthermore, black people have to be empowered to demand their rights.
He also believes that women have to be enabled to claim their rightful place in society (Villa- Vicencio, 1992:42).
Villa-Vicencio continues to argue that cultural empowerment involves the participation of the year of the Lord (Luke 4: 18-19) "within which injustices will be reversed, and to celebrate jubilee year within the land taken from peasants by landowners will be restored (Lev. 25). As such it is a theology with a special bias in favour of a form of economic reconstruction which benefits the most impoverished sections ofthe community" (Villa-Vicencio,1992:43). Thus, Villa-Vicencio, sees the role of Nation-building theology as "to facilitate the emergence of a social force that specifically empowers the poor and marginalised people of society" (Villa-Vicencio, 1992:43). However, "for this to happen", argues Villa-Vicencio, "those who are oppressed are, without being parochial or isolationist, obliged to look to their own resources and discern the Spirit ofthe Lord within their own culture, history and identity" (Villa-Vicencio, 1992:43).
Villa-Vicencio argues further that in order to empower women and the marginalised, there has to be an integration of indigenous values into the dominant culture of the nation (Villa-Vicencio, 1992:43).
Thus, he elaborates,
Theologically this has implications for the continuing debate between African cultural theology (dominant in many parts of Africa), South African black theology and other forms of contextual thought (Villa-Vicencio, 1992:43).
Villa-Vicencio then raises a question as to whether the "empowering and liberating resources being sought as a basis for renewal are to be found in mining cultural resources hidden within native or pre- colonial traditions, or within the more contemporary culture of struggle for socio-economic and political change" (Villa-Vicencio, 1992:43). As a way of addressing the above raised question, Villa- Vicencio quotes from Desmond Tutu (1975:32-3) when he says,
African theology has failed to produce a sufficiently sharp cutting edge ... very little has been offered that is pertinent to the theology of power in the face of the epidemic of coups and military rule, about development, about poverty and disease and other equally urgent present- day issues. I believe this is where the abrasive black theology may have a few lessons for African theology (Villa-Vicencio, 1992:44).
Accordingly, Villa-Vicencio correctly observes that symbols continue to be powerful "ingredients in African and similar cultures" (Villa-Vicencio,1992:44). He then goes on to say that Black and other liberation theologies do recognise that human identity embraces more than culture. He states that it also embraces both political and economic identity (Villa-Vicencio, 1992:44). Thus, he believes that indigenous theologies should address these sources of alienation, in order to deal with deprivation and oppression (Villa-Vicencio, 1992:44).
Villa-Vicencio then maintains that there is need for a theologically liberating African spirituality to be born,
African culture refuses to separate the sacred and the secular and it is here that a theology which empowers the poor must begin. When Africans celebrate their religion, says John Mbiti, 'they dance it, they sing it, they act it' (Villa-Vicencio, 1992:44).
Villa-Vicencio sees the task of the church within the nation-building scenario as to "heal and restore as a contribution to national unity" (Villa-Vicencio, 1992:44). Accordingly, Villa-Vicencio believes that in order to effectively share in the process of reconstruction of culture, the church should successfully engage in the cultural struggle against oppression (Villa-Vicencio, 1992:45). Thus he states,
The creation of a culture which motivates and enables people to realise their highest moral ideals and sense of communal duty is perhaps the most important function awaiting the church in the period of reconstruction (Villa-Vicencio, 1992:45).
Villa-Vicencio then concludes that "for the church to fail to share in the creation of a new culture is for the church to fail to address its liberating obligation to society. It is to marginalise itself from the task of reconstruction (Villa-Vicencio, 1992:45). Clearly Villa-Vicencio sees liberation as a function of reconstruction theology.
Villa-Vicencio also envisions the liberating culture emerging only when "existing culture is brought into creative tension with the gospel" (Villa-Vicencio, 1992:46). Accordingly, Villa-Vicencio observes that the "gospel or Christ" has never been separate from culture or been above culture. The gospel, he argues, "was first dressed in Hebrew and Greco-Roman garb, and for the past few centuries has worn the clothing of every colonial nation to wander through Africa" (Villa- Vicencio, 1992:46). He is thus concerned that the "liberating message of Jesus" is so entrapped within these cultures that some have come to mistake cultural impositions for the gospel itself (Villa- Vicencio, 1992:46). Thus he believes that these "impositions" are to be eradicated from society and the Christian tradition. This eradications is seen as the task of a nation-building theology (Villa- Vicencio,1992:46). He then argues that,
The task of the church in political transition and the emerging new society is to promote the destruction of all forms of cultural oppression and exploitation, whether located in the church or in society (Villa-Vicencio, 1992:46).
Believing that there is no place for racism, sexism or classism in the gospel of Jesus Christ, Villa- Vicencio further argues that the church cannot rest until all "structural and residual forms, of these basic violations of the rights of people created in the image of God, are eradicated from the statute books, as well as from the basic fabric of society" (Villa-Vicencio, 1992:46).
Having discussed the components of Villa-Vicencio' s theology of reconstruction, we now need to examine how he uses the new "biblical metaphor" as a basis for his reconstruction theology. This we do in the next section, to which we now tum.