He first explores the role of the church in genocide before suggesting how the church can be effective in achieving post-genocide reconciliation in light of Paul's understanding of reconciliation. 5,4.2 The challenges of reconciliation to the Church in Post-Genocide Rwanda 89 5.5 CONCLUSION: THE RELEVANCE OF 2 CORINTHIANS 5:18-21 FOR RECONCILIATION.
Introduction
The purpose of this research is to determine how Paul's treatment of reconciliation in this particular text can be used to promote forgiveness, repentance, and reconciliation in a country where 80% of the population claims to be Christian. My research outlines the background to Paul's discussion of reconciliation in his letter, highlighting the socio-economic and political aspects of the text.
Preliminary Study and Location for the Research within the Existing Literature
Literature on the Understanding of Reconciliation
In the same volume, Liechty, Isasi-Diaz, and Tombs (2006) focus on the dynamics of reconciliation and Christian theology from contexts other than the context of Rwanda. In the same volume, Wilhelm Verwoerd, Cecilia Clegg and Geraldine Smyth offer some challenges of reconciliation from different contexts.
Literature on Reconciliation in South Africa
The Greeks thought of God as estranged from men, and it was He who had to be won. The Jews thought rather that it was the people who by their sins had turned away from God, and the sin must be cleansed, purged, or covered in order to be reconciled.
Literature on the Context of Rwanda
Chetty (2001) argues that the survivor, like God, could take the initiative and seek reconciliation with the abuser. He says: “If the victim does not take the initiative to forgive and reconcile, but instead leaves this opportunity in the hands of the abuser, then the abuser will once again dominate the psychological well-being of the survivor.
Research Problems and Objectives: Key Questions to be Asked
Paul's use of reconciliation refers to different issues and needs in the diverse contexts to which his correspondence is directed. Paul's philosophy of reconciliation and the South African example of reconciliation indicate that through the church's involvement in reconciliation, with the help of the biblical tools (such as those of Paul's philosophy in reconciliation) forgiveness, conversion, truth and justice can be promoted .
Structure of Dissertation
This chapter also provides an overview of reconciliation in the context of Rwanda and discusses social and political reconciliation before and after the genocide. Chapter five focuses on the relevance of Paul's philosophy of reconciliation in post-genocide Rwanda.
Introduction
A Contextual Approach: Exegetical Method in the New Testament Interpretation
It requires us to do an exegesis of both so that we can better understand the text. For this reason, several methods will be used to expose the meaning of the text and its context.
Methodological Procedure: Draper's Tri-Polar Exegetical Model
His theory is important because I will take the text and interpret it critically in the context of the post-genocide Rwanda situation. This is what Draper calls appropriation, i.e. interpreting the text in this case in the context of post-genocide Rwanda.
Rhetorical Criticism Methodology
The last phase in this research will examine the meaning and implications of the text for the community of Rwanda. I am not so much concerned here with the rhetorical arrangements of 2 Corinthians, but my purpose in interpreting the text is however grounded in the three aspects of rhetoric that Mouton focuses on: logos, ethos and pathos.
Introduction
It will have primarily historical interests, with an ultimate concern of reconstructing the structures, conflicts and development of the Corinthian community (Martin 1999:124). First, he will describe the socio-economic, political and religious context of the Corinthians; second, it will discuss the context of Paul, emphasizing his life and his relationship with the Corinthian church;.
Paul's Audience: Corinthian Context in the Time of Paul
Setting of Corinth
La ville de Corinthe se trouvait au nord de la citadelle de montagne qui, aux époques classique et hellénistique, bien que la région ne fût pas fertile, constituait le centre d'une économie importante grâce à son commerce. Lors de la reconstruction de la ville de Corinthe en 44 av. n. Non. César proclame une réconciliation générale et accepte de la Grèce et de tout l'empire les peuples au passé compromis qui bénéficient de l'amnistie ; les habitants de Corinthe constituaient donc une population cosmopolite.
Social and Economic Context of Corinth
34;reconciliation" had been on the minds of Corinthian society since Caesar's rebuilding of Corinth. The city of Corinth derived much of its wealth from the labor of the slaves of the propertied class (landowners).
Religious Context of Corinth
Paul and the Corinthian Correspondence
Paul's Opponents in 2 Corinthians
Scholars often do not pay much attention to Paul's opponents in 2 Corinthians because they are sometimes considered a minority compared to the opposition in other letters, such as 1 Corinthians, Galatians, and Philippians. Seott (1998:11) agrees with Georgi and Witherington that Paul's opponents, whether from within or outside the Corinthian church, challenged his apostolic authority and his function as a missionary. The lack of a letter of recommendation reinforced the charge that Paul was not a true apostle.
Finally, it seems clear that Paul's opponents were sophists in accepting support for their work (2:17) and in presenting their arguments to oppose Paul.
The Rhetorical Arrangement and the Literary Structure of 2 Corinthians 5:18-21
Paul argues that he needs no letter of recommendation because the Corinthian Christians are his letters, both to the world and to God, because he has performed his duty as an apostle well. This section's literary structure clarifies the message that Paul wanted to bring to the Corinthians. I will come back to these verbs later because they are important for the purpose of this thesis (see chapter 5.5).
The first part refers to the savior's work (ABCD); and the second half (A'B'C'D') applies the benefits to the redeemed (ibid. 94).
A Rhetorical Exegetical Examination of 2 Corinthians 5:18-21
At the same time that Paul added verse 19 to make it clear that the 'reconciliation of the world' (2a) was achieved by what God did by not trespassing against mankind and thus cleansing them of guilt, he acts as Christ's ambassador and softens his tender call, "we beseech you on behalf of Christ, be reconciled to God [3b]". Nevertheless, the imperfect emphasizes the permanence of that act, that in that time God reconciled the world to himself (Martin 1981:105). 24 I need not again discuss the meaning of "world" because I have dealt with this in the previous pages.
Paul has already said (cf.vl.8-19) that the basis of God's call for reconciliation of the world to God is "God's decisive act in the person of Christ".
Introduction
There are many specific situations that could be discussed in the current context of Rwanda, but for the purpose of this thesis, I would limit myself to matters related to reconciliation. Rwanda is a landlocked country, popularly known as the "land of a thousand hills", in central Africa east of the Democratic Republic of Congo. Rwanda borders Uganda to the north, Tanzania to the east, Burundi to the south and the Democratic Republic of the Congo to the west.
Providing a complete geographical understanding of Rwanda is not the aim of this thesis.
Historical Overview of Rwanda: Socio-economic, Political and Religious Context
- Settlement of the Hutu, Twa and Tutsi 31 (11* century to 18*" century)
- A Brief History of the Hutu, Tutsi and Twa
- Anatomy of Hutu and Tutsi
- The Colonial Period (1896-1962) 36
- The Postcolonial Period (1962-1994)
- Rwandan Economy! Overview
The Belgians began to protect the Hutus from the arbitrary powers of the oligarchy so that they could win the majority (Hutu). In November 1959, an increasingly peaceful Hutu population, encouraged by the Belgian army, caused an uprising, leading to the overthrow of the Tutsi monarchy. Tschuy (1997:42) explains that the bitterness in the northern Hutu was the result of Umwami Musinga using the Tutsi and the Hutu warriors from the south to fight the Hutu.
I argue that the reason arises from the historical problems of the Hutu and Tutsi that I tried to explain such as land, leadership and identity.
An Overview of Church Setting
- Role of the Church in Rwandan Genocide
- How to Understand the Churches' Failure?
- The Church's Response to the War and Genocide
- The Church situation (1994-2006)
- Efforts made by the Current Rwandan Government
- Some Obstacles to Reconciliation
McCullum points out that one of the problems was that the churches were as divided as the country. McCullum (1995:71) also describes the church's situation after April based on a visit to Kigali. He added: “The Church is committed to working round the clock with the government for the benefit of the nation.
Zorbas also claims that the Tutsi/Hutu distinction is more rigid than before because of the genocide.
Conclusion of the Chapter
It is clear from the current situation that the Rwandan government (mainly RPF members) is increasing the hatred in the population by creating some divisions like those I mentioned above. Nevertheless, it is clear that although there are church organizations for peace and reconciliation, they still lack resources because most of them follow the political government's way of dealing with reconciliation. 1 have outlined some of the current government initiatives to bring about reconciliation and 1 showed that ignoring history and denying our identity is not the solution to bring about reconciliation.
The traditional Gacaca courts, approved by the current government, now have a different meaning because they have other responsibilities, capacities and skills.
Introduction
The Church as Reconciling Community and institution
This despite the fact that, according to the biblical text, God never intended for us all to be the same, or for us to be from one ethnic group living in the same part of the world, but wants people from every tribe , ethnic group, language and nation to reconcile with themselves (Psalm 22:27-28; Acts.G. Corinthians 5:18-19). The text of 2 Corinthians shows that the Corinthian church was a congregation of Christ's followers or Christians. In Chapter 4, I discussed how the majority of Rwandans claimed to be Christians, yet they killed each other.
As was evident from the description and analysis of the Rwandan churches (chapter 4.4), the church (both Roman Catholic and Protestant) was generally connected before 1994.
Christian Understanding of Reconciliation as an Expression of Faith and of Hope
The process of reconciliation that creates the new humanity is to be found in the story of the passion, death and resurrection of Jesus Christ. M As I will explain more in the following discussion, the church puts pressure on the victim to forgive on the basis that the Bible or Jesus teaches forgiveness. In the context of Rwanda (see page 60), I would suggest that, in light of this thesis, it will be the church's job to teach about how to forgive and use the benefit of forgiveness through the Bible, since "a large number continue to attend Mass despite trauma still occupying their minds" (Kubai 2006:103).
The church in Rwanda faces the challenge of promoting forgiveness and reconciliation while accused of involvement in the genocide.
Reconciliation: An Intrinsic Element of Justice, in David Tomb and Joseph Liechty (eds.) Explorations in Reconciliation: New Directions in Theology, Aldershot: Ashgate, pp. (eds.) Explorations in Reconciliation: New Directions in Theology, Aldershot; Ashgate, p. 2006. Respecting boundaries and connections: Journeys of identity and beyond, in David Tomb and Joseph Liechty (eds.) Explorations in Conciliation: New Directions in Theology, Aldershot: Ashgate, pp.
A Theology of Embrace for a World of Exclusion, në David Tomb and Joseph Liechty (red.) Explorations in Reconciliation: New Directions in Theology, Aldershot: Ashgate, pp.
