Academic literature on the topic 'Kairos document'

AbstractIn this article I argue that behind the Kairos Document (KD) there is Luke's kairos or at least his view of it, which the kairos theologians did not take cognisance of Had they attempted an exegesis of Luke 19:41-44, whose spirit is partly reflected in the KD, it would have become clear that Luke's view of a kairos points back to the liberating moment of Jesus, yet forward to the consequences of missing that moment. Thus the kairos is intended for both supporters and opponents of Jesus. The new South Africa needs the positive dimension of the kairos which might provide a socio-political vision in the present context, hence the use of a contextual exegesis approach in this article.

Vatican II represented a fresh start for studies in missiology and ecumenical theology. Especially its call to contextualize and rethink old theological dogmas was well received in many churches in Latin America and Africa that were involved in a process of liberation from old colonial structures. In South Africa the church struggle resulted in the formulation of the Kairos document in 1985. It has since inspired theologians in Palestine/Israel to formulate a Palestinian Kairos document in 2009. In both documents the concepts of reconciliation and restorative justice are used to express interrelated realities. A group of international theologians marked the 500 year of the Reformation by publishing a declaration in January 2017 in Wittenberg, Germany, in line with the two Kairos documents. This shows that in missiology and ecumenical theology new theological inspiration is now coming from the Global South, thereby challenging the Western churches to take a stand in the on-going conflict in Palestine/Israel.

The theology of a people is in part a product of their history, but is also influenced by current living conditions. In South Africa two different theologies have emerged as whites developed a privileged-status position and blacks were forced into an inferior status. In time this dichotomy has been questioned and today, primarily in concert, interdenominational and interethnic groups seek a solution to the problems of race in religion. The Kairos document is one such an attempt.

This reflection sets out to achieve three goals: the key is to show the legacy of James Cone from a global perspective, specifically his contributions to the development of African theology. The second is the irony that Cone was influenced by Karl Barth’ s Barmen declaration in his response to the outrage against blacks in the United States in the violent late 1960s. This dimension has escaped scholarly attention. Thirdly, both Cone and the Barmen declaration influenced South African theologians who scripted the Kairos Document. Each party contextualized the use of the strategy; but for all, confession served as a form of political praxis.

This study seeks to probe Nico Koopman’s Christological approach through the lens of the theological framework spelled out in the Kairos Document (1985), and in particular its understandings of church theology and prophetic theology, critically re-appropriated in the current socioeconomic context of South Africa. Four essential aspects of Koopman’s Christological perspective are examined: (1) the Reformed view of the lordship of Christ as the basis for the public vocation of theology; (2) Trinitarian and Christological foundations of human dignity; (3) Jesus as the epitome of divine and human vulnerability, and (4) the organic connection between the threefold office of Christ and the public calling of the church. In conclusion, I argue that Koopman’s Christ, albeit displaying an African veneer, upon scrutiny, appears to be unfamiliar with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. This is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.

AbstractIn this article James C. Okoye first speaks about inculturation as the mutual transformation of culture and understandings of the gospel. He then outlines some aspects of the inculturation process as it has been employed in Africa in the last four decades.. In a brief historical overview, Okoye speaks of three stages of inculturation in Africa: the stage of indigenization and adaptation, the stage of inculturation and liberation and the stage of contextualization. The rest of the article is devoted to outlining inculturation efforts in two crucial areas for African theology: salvation and christology. Salvation for Africans is more physical and ecclesial than spiritual and individualistic. A plurality of christological approaches exist in African and perhaps can be characterized as comparative, as systematic, as formed by the theology of liberation, and as arising from communal experience. Professor Okoye concludes with a brief overview of the Kairos Document from South Africa.

Ho kairos sunestalmenos estin, « le temps est écourté », écrit saint Paul à la communauté de Corinthe. La proclamation chrétienne plonge en effet le croyant dans une temporalité abrégée, pressée, contractée, comprise entre la Résurrection et la Parousie. La fin des temps est donc à la fois existentiellement imminente (« le Jour est tout proche ») et chronologiquement indéterminée (« le Jour du Seigneur vient comme un voleur dans la nuit »). Frappée par la surrection brutale d'une telle de crise dans la fluence chronologique, l'existence ne peut qu'en être sidérée. Cependant, malgré la pénurie d'avenir, le temps n'en continue pas moins d'affluer, et de l'angoisse (thlipsis) suscitée doit rejaillir une retemporalisation du temps lui-même. Explorer la temporalité à partir de l'imminence et de l'indétermination de la fin, expliciter le phénomène du temps à partir l'inquiétude eschatologique : telle est la tâche principale de ce travail. Kairos est le nom d'une telle tension existentielle chez Paul, dont les épîtres fournissent un riche matériau philosophique. Martin Heidegger a proposé en 1920 une approche phénoménologique du temps à partir de la situation d'urgence décrite dans l'épistolaire paulinien (Phénoménologie de la vie religieuse). Il était nécessaire d'en développer les prémices. Nous montrons d'abord, par une approche historique, que la conception paulinienne du kairos n'est réductible ni à l'épistémè grecque ni au « cosmos culturel » juif. Nous montrons également, par une herméneutique existentielle, que la tension du kairos (où se mêlent présence et attente) se résout dialectiquement dans une forme inédite de liberté. Nous détaillons enfin, puisqu'un certain savoir est toujours afférant à une situation temporelle critique, les nouveautés anthropologiques (renouvellement de la compréhension de l'homme), sociales (renouvellement de la signification de la communauté) et politiques (renouvellement du rapport au politique) dont l'expérience chrétienne primitive est féconde<br>Ho kairos sunestalmenos estin, "time is shortened", wrote saint Paul to the community of Corinth. The christian proclamation actually takes the believer into an abriged, squeezed, condensed temporality bound by the Resurrection and the Parousia. The end of time is therefore both existentially imminent ("the Day is near") and chronologically undefined ("the Day of the Lord will come as a thief in the night"). Struck by the sudden uplifting of such a crisis in the chronological flow, the existence is necessarily stunned. However, despite the lack of future, time is still flowing and generates anxiety (thlipsis) from which must spring out a temporal delimitation of time itself. The exploration of temporality from the imminence and the indeterminacy of the end and the explication of the time phenomenon using the eschatological anxiety are the objects of this work. For Paul, whose epistles constitute a rich philosophical material, that existential tension is referred to as Kairos. Martin Heidegger, in 1920, proposed a phenomenological approach of time based on the situation of urgency described in the Pauline epistolary (Phenomenology of Religious Life). It was necessary to develop those first signs. First, by means of an historical approach, we point out that the pauline conception of Kairos can neither be reduced to the Greek espitémè nor to the Jewish "cultural cosmos". Using existential hermeneutics, we also show that the tension of the kairos (where presence and wait mingle) is dialectically resolved by an unprecedented freedom. Finally, since a certain knowledge is always pertaining to a critical temporal situation, we detail the anthropological (understanding of man renewed), social (significance of the community renewed) and political (relation to politics renewed) innovations of which the primitive christian experience is full of

In December 2009, a group of ecumenical Palestinian Christians released a document entitled: Kairos Palestine. The document has had an international impact, eliciting responses from numerous Jewish, Muslim and Christian groups as well as top-level Israeli and Palestinian politicians. From those who denounced the document as a dangerously one-sided portrayal of a complicated conflict to those who embraced its message and call, few would deny its significance. This thesis is chiefly concerned with an academic analysis of the origins of the document, its historical, political and theological claims and context as well as an assessment of and interaction with the responses and ramifications of the document. This includes exploration of the Christian Boycott, Divestment and Sanctions (BDS) movement, the area where the document’s impact can be most demonstrably seen. Of particular focus throughout has been Kairos Palestine’s significance for understanding contemporary Christian positions in relation to the Israel/Palestine conflict. While some Christians have seen a Biblical obligation to support the State of Israel, Kairos Palestine argues that there is a duty to resist the State. This study examines Kairos Palestine contributing new knowledge to the contradictory ways that modern Christians are approaching Israel.

The writing of this thesis was inspired by a chance remark I had with a friend from the Dutch Reformed Church. I had made the point that having been through such a difficult time of apartheid in South Africa we shall not cross the same river twice. His response to me was that it may be true but cautioned that we needed to be careful not to cross a different river the same wrong way. It was then that I decided on a hypothesis that the Kairos Document could still be a guide to the present day events in a new democratic dispensation. I then embarked on a study to revisit the Kairos Document to research whether it could assist the Church once more as it grappled with the question of how to relate to this new government that has been elected by the majority of the people of South Africa. The rationale behind all this was twofold: one, fighting apartheid was a hard struggle but clear-cut, it was the apartheid enemy as represented by an easily identifiable National Party and a compliant church, the Dutch Reformed Church (DRC); two, the temptation to repeat what the DRC did during apartheid was highly likely. The Church today needs to learn from past mistakes so as not to repeat them. The DRC had an opportunity to positively shape events in South Africa but chose to take the wrong path of leading the State into the disastrous policy of apartheid. The thesis traces a brief history of the Dutch Reformed Church and how it had failed the entire Church and the country by promoting State Theology, as described by the Kairos Document. Profuse source documents on the history of the DRC have already been written and from which I got my information. Among the writers on the history of the DRC were Cecil Ngcokovane and Colleen Ryan who wrote Demons of Apartheid and Beyers Naude: Pilgrimage of Faith respectively, and who gave excellently researched material on the history of the DRC in respect of the rise and fall of apartheid. My research led me to another insight, namely, that there were also other Afrikaner prophets apart from Beyers Naude who suffered greatly within the DRC, and that they have gone mainly unnoticed. What followed was the history of the Church with its fight against apartheid. The leading light in the fight was the leadership of the South African Council of Churches (SACC) with its programmes. There were other strong organisations such as the Black Sash whose work was invaluable, but these did not fall within my scope of research. In addition to my own knowledge of and experience within the SACC, as Director of Faith and Mission, and before this having been Organising Secretary of the Western Province Council of Churches (WPCC), my observer-participant status had been greatly enhanced. For further information I used the South African History Archives (SAHA) at the Cullinan Library, Witwatersand University, for my primary sources, and other relevant books and documents written by SACC stalwart and theologian, Wolfram Kistner, by Archbishop Emeritus Desmond Tutu and by Bernard Spong who was for years in the Communications department of the SACC. I traced briefly the history of the struggle for liberation in South Africa from the general perspective, especially from 1912 when the African National Congress was started through to the Pan African Congress’ 1960 march which led to the Sharpeville shootings, to the efforts of the Black Consciousness Movement from 1968 to the 1976 Students Uprising until the advent of the new South Africa. The oppressed people of South Africa did a lot to revive pride among themselves as a downtrodden people with many efforts from a number of initiatives. The Trade Unions, COSATU in particular, also shook the foundations of apartheid in an effective targeting of the economic situation and big business. The thesis shows how South Africans attacked apartheid from different angles. The production of the Kairos Document seemed to overshadow a number of other efforts that had been undertaken by the Church and yet the KD was a comment on the lackluster contribution of the Church with a view to making it true to its calling. There had been a series of initiatives, including many other publications, which tried to challenge the apartheid government to change its ways. The government then always responded with more repressive laws. Among the series of attempts at destroying apartheid was the establishment of the Wilgespruiit Fellowship Centre to promote friendship and training against a government policy that thrived on racial separation. After the Sharpeville massacre there was the Cottesloe Consultation in 1960 which was sponsored by the World Council of Churches, another church body that was very active in its support for the victims of apartheid. There was also the Christian Institute which became so reputable that it got banned by the government. The Message to the People of South Africa in 1968 made some inroads in terms of raising the level of the debate among white people especially. Many white people at that time enjoyed the insulation against the sufferings of the black masses which they enjoyed through the policy of isolation. The Belhar Confession in 1982 shook the DRC because it contained elements which were directly in opposition to the teachings of the DRC regarding the separation of races. Other catalysts towards change were the Soweto Students’ Uprisings against Afrikaans as a language of instruction at schools in line with Bantu Education. There were also rent boycotts and boycotts of businesses to force the government to change. By the early eighties repression had escalated so much that a group of Christian activists met, first in Cape Town and then in Johannesburg, to chart what is now known as the Kairos Document (Speckman and Kaufmann 2001:18ff). My research dealt with the three types of theologies as expounded by the KD: State Theology, Church Theology and Prophetic Theology. Again my participant-observer position was activated because I became the next Director of the Institute of Contextual Theology (ICT) and have understood the KD’s importance in the broader history of the Church. The literature I have used had to do with liberation and hope as found in writers such as Moltmann, Jacques Ellul, and liberation theologians such as Albert Nolan, Church and State theologians such as Charles Villa-Vicencio and John de Gruchy and many others. In my research I analysed the situation in the Church today as exposed by interviews and questionnaires with those who had been involved with the KD before, plus a social analysis gleaned from the media and from discussions and relevant writings. The result of my research is that there are principles and ideas contained in the KD and that the three theologies will be applicable for a long time to come. The context has changed remarkably but the Church needs to develop itself to be able to meet a different challenge. The Church can still fall into the same trap as the DRC did during the time of apartheid by doing the reverse and opting out of issues, and by not assisting the government and the country to mobilise its forces to work towards nation building. Furthermore, the Church needs to work more with other religions across the board to fight against the ills within the country which know no borders. I maintain again, as I say in my conclusion, that there is still more to be done in this field of the Research I have undertaken and my intention here is to awaken debate again towards a healthy Church-State relationship with the Church constantly being aware of the imperative preferential option for the poor and oppressed. There is another added kind of “poor and oppressed”. How is the Church going to deal with those who have become poor by the quality of a life of the poverty of consumerism and materialism plus the oppression of a greedy lifestyle. The Church dare not ignore its mandate.<br>Thesis (PhD)--University of Pretoria, 2010.<br>Science of Religion and Missiology<br>unrestricted

This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message.<br>Philosophy, Practical and Systematic Theology<br>D. Phil. (Theology)

The Kairos Document ('KD' or 'Document') burst onto the socio-political and ecclesiastical scene in South Africa in 1985, presenting to churches, communities-of-faith and individuals the challenge of a decisive moment in the history of Christian opposition to Apartheid. The nature and extent of reactions and responses to the document exceeded the authors wildest dreams and most optimistic of expectations. This study traces the contours and discerns the patterns of reactions against and resonances with the Document in South Africa and within the international ecumenical community. The main focus of this research, however, is on the propensity and capacity of the institutionalised churches - and in particular the English-speaking churches in South Africa - to respond positively and constructively to a prophetic challenge, such that which emanated from the KD and the subsequent Kairos movement. One of the English-speaking churches, the United Congregational Church of Southern Africa (UCCSA), is singled out in this thesis and subjected to an extended examination and analysis, relative to its response to the challenge of the Document. The main reason for this special reference to the UCCSA is that this church denomination had embarked on a major process of ecclesiastical and denominational transformation in its response to the challenge of Kairos. It is 'upon this process of transformation within the UCCSA that I seek to critically reflect and to draw some learnings from the prophetic legacy of the Document. The UCCSA also happens to be the church denomination in which I have been nurtured in Christian faith, practice and ministry. The work, worship and witness of this church is therefore the primary frame of reference and ecclesiastical context in which my own prophetic consciousness has been awakened and shaped. I am, as such, acutely aware that my research on the responses to the KD by the UCCSA is being undertaken from the perspectives of an insider and that my passion for and commitment to the prophetic role of the Church makes me no neutral observer. It is my contention, however, that the above factors neither compromise nor diminish the academic credibility and ecumenical significance of this study. On the contrary, my strategic positioning within the UCCSA enables me to undertake such research from a privileged vantage point of first-hand experience, readily accessible data and greater understanding which derives from such close proximity. Needless to say, I shall endeavour to be as rigorous and critical as possible in my appraisal of the UCCSA's response which, in the final analysis, is an integral part of my overall critique of the nature of the churches' responses to the prophetic challenge of the KD.<br>Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 1998.

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many "mainline" churches need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter I introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic background of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 exaruines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid" in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter. 8 examines the challenge for Christian mission in the . . twenty-first century<br>Christian Spirituality, Church History and Missiology<br>D. Th. (Missiology)

The thesis deals with the theoretic concept of Contextual Pedagogy and its application in the context of a disempowered and marginalized society, the Ju/'hoansi ("Bushmen") of Nyae Nyae in North Eastern Namibia. Contextual Pedagogy derives from the notion of Contextual Theology and is thus initially based on a pedagogical analysis of the KAI ROS-Document, whereby its sociopolitical content and its inherent methodology are being transferred into a context of pedagogy. Referring to theoretical concepts of Critical Theory and Liberation Pedagogy, Conditional Fields are being identified in a first analysis which determine and explain the pedagogical situation in a colonial context of Apartheid South Africa. During a three-year qualitative field research, central aspects of Contextual Pedagogy are being applied within the framework of the development of a post-colonial and community-based school programme in Nyae Nyae, the Village Schools Project. This school programme comprises a curriculum for a teacher training course as well as a curriculum for Grade 1-3 learners in five selected villages of Nyae Nyae, and is based on the dynamic processes between the communities, the Student Teachers and the author as their Teacher Trainer and Village Schools Co-ordinator. A further theoretical evaluation and reflexion of the field research gives rise to a pedagogical superstructure of Contextual Pedagogy, which also investigates the notions of power, empowerment and over-empowerment within a context of development work. By doing so, the previous Conditional Fields of pedagogic work within a theoretical framework of Contextual Pedagogy become extended in relevance for a pedagogical context of a post-colonial society with special reference to marginalized subjects. In conclusion, the finalization of the research project and its subsequent handing-over process to the Namibian government analyzes the paralyzing effects of an excessive bureaucracy, and the resurgence of conservative and colonial thought in the young and fragile democracy of Namibia.<br>Educational Studies<br>D.Ed.(Didactics)

The thesis of this study is that both Pentecostal and non-Pentecostal churches can grow at a time when only the Pentecostal churches have grown. The stagnation that has occurred in many ''mainline" churches.need not be allowed to increase or continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have enjoyed visible growth. Chapter 1 introduces the thesis, the choice of the study area, the objectives of the study, and the typology, methodology and relevance of the study. Chapter 2 looks at the history and socio-economic backgrowtd of the Vhavenda. Chapter 3 describes traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on missionary Christianity in Venda and briefly discusses the missionary methods adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of Pentecostalism to South Africa and Venda. Chapter 6 examines how the Lutherans and the Apostolic Faith Mission church conducted their mission during the "maturation of Apartheid'' in Venda. Major events in the collision between apartheid and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the church in Venda. Chapter 8 examines the challenge for Christian mission in the twenty-first century.<br>Christian Spirituality, Church History and Missiology<br>D.Th (Missiology)