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Tsotsi-evangelie se valse christus

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  • Stini Vorster
    Ons het in geval van die sg. ‘Tsotsi-evangelie’e.a. soortgelyke godslasterlikebespottings met veel meer te doen as blote ver-’inheemsing’ van die
    Message 1 of 1 , Sep 30, 2006
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      Ons het in geval van die sg. ‘Tsotsi-evangelie’e.a. soortgelyke godslasterlikebespottings met veel meer te doen as blote ver-’inheemsing’ van die Evangelie. Prof. Kruger is reg as hy sê dat die plasing van Christus ‘in konteks van’, geen nuwe verskynsel is nie. Dit kom al ’n ver pad. Want hier sien ons een van die twee arms van die Bevrydingsteologie: nl. die Kontekstuele Teologie. Die Bevrydingsteologie is ‘n adder wat in die gedaante van ’n lammetjie aan ons voorgehou word. Stil-stil word ons oorgehaal om hierdie adder aan eie boesem te troetel. In ons media, werksplekke, plesierplekke, kerke.
      1* Die Bevrydingsteologie bestaan in verskillende variëteite; elk beklemtoon een of ander ‘onderdrukking’:

      “Strictly speaking, liberation theology should be understood as a family of theologies - including the Latin American, Black, and feminist varieties. All three respond to some form of oppression: Latin American liberation theologians say their poverty-stricken people have been oppressed and exploited by rich, capitalist nations. Black liberation theologians argue that their people have suffered oppression at the hands of racist whites. Feminist liberation theologians lay heavy emphasis upon the status and liberation of women in a male-dominated society.” (1)
      2* Die Bevrydingsteologie is ‘n aksie-teologie (dink aan die SARK se aksie-programme):
      “…Gustavo Gutierrez, author of A Theology of Liberation…emphasizes that theology is not just to be learned, it is to be done…"praxis" is the starting point for theology. Praxis (Greek: "to work") involves revolutionary action on behalf of the poor and oppressed - and out of this, theological perceptions will continually emerge…
      Theologians are…to be…practitioners who participate in the ongoing struggle to liberate the oppressed. ” (1) 3* Die Bevrydingsteologie glo nie aan Christus se Godheid nie. Hy is wel van groot betekenis as ‘martelaar vir die onderdrukte’.
      “…While liberation theologians do not outright deny Christ's deity, there is no clear-cut, unambiguous confession that Jesus is God. The significance of Jesus Christ lies in His example of struggling for the poor and the outcast. The Incarnation is reinterpreted to represent God's total immersion into man's history of conflict and oppression. By His words and actions, Jesus showed us how to become true sons of God - that is, by bringing in the kingdom of God through actively pursuing the liberation of the oppressed.”(1) So kon die SARK destyds, sonder gewetensbeswaar, beskerming verleen aan ‘bevrydings-aktiviste’:

      “Met die tema: “Jesus was also a Refugee” blyk dit uit die referate oor vlugtelinge dat die SARK filiale aanmoedig om, as Christelike plig, om te sien na politieke aktiviste wat met landswette bots. Vir die doel het die SARK ‘n Sanctuary Project wat oral in die land “sanctuaries” of toevlugsoorde vir veiligheidswetoortreders gestig. Lede van die ANC wat as terroriste optree kwalifiseer as “politieke vlugtelinge” vir steun uit hierdie projek.” (2)

      4* Die Bevrydingsteologie se Suid-Afrikaanse arm (wat veral kop uitsteek in ons Afrikaanse Kerke-konteks) is die Kontekstuele Teologie. Daarvolgens word die betekenis van die Bybel deur persone en groepe t.o.v. hul historiese, kulturele, en politieke (verdrukkende) omstandighede bepaal.
      “…Liberation theology does not ask what the church is, but rather what it means "to be the church in a context of extreme poverty, social injustice and revolution. In the context of liberation theology the mission of the church seems to be more important than its nature. In liberation theology, the basic authority in interpretation ceases to be Scripture; it is rather the mind of the interpreter as he "reads" the current historical situation. ” (3) “We need to be rooted in and acknowledge the historical, cultural and political contexts in which we operate, to allow ourselves to be shaped by them and to shape them. We need to find a new way of being reflective about God and our spiritual reality. We need to engage a new moral context. This is often ambiguous but needs to be taken seriously. (4)

      5* Die Bevrydingsteologie is in direkte teenstelling met die Calvinisme. Die Calvinis sê: Leef volgens jou geloof in Christus; die Kontekstualis sê: Glo volgens jou lewens-omstandighede.

      ...Thus "all theology is socially situated and located." The task of contextualisation, then, is to make explicit the socially situated nature of theology. As one person puts it, contextual theology is "putting the gospel within the life experiences of the people or church or institution. ”
      (5)

      6* ‘n Tweede arm van die Bevrydingsteologie, die Swart Teologie, is gebasseer op rassistiese haat teenoor die Christus van die wit man, die ‘wit Christus’:

      “As Christus wit is en nie swart nie, is hy ’n verdrukker en dan moet ons hom doodmaak. Swart teologie is die aankondiging dat daar met die wit Christus afgereken gaan word sodat Hy nie in die weg van revolusie kan staan nie.”(6)

      “Waarvoor staan Swart Bewussyn en Swart Teologie? ...Hulle wil ‘n swart staat hê, as manifestasie van swart soewereiniteit...Die Koninkryk van God is ‘n swart gebeurtenis. Dit is swart mense wat Nee! Sê vir die Witte...”
      (7)

      7* Die Bevrydingsteologie verkondig ’n valse Christus; dis ’n christus wat vir (alleenlik) armes en verdruktes gestry en gely het, ‘n ‘Freedom Fighter-Christus’:

      “Kort na onafhanklikheidwording in April 1980 roep die eerste President van Zimbabwe, (Biskop) Canaan Banana, ‘n vergadering byeen. Die vergaderplek is by die grafte van die voorouers... Dit word bygewoon deur geestelikes van alle kerke en godsdienstige groepe...toordokters en enkele medici, en...‘n groot aantal oud-terroriste.
      Die doel van die byeenkoms is danksegging vir die bevryding na die volharding van die rewolusionêre stryd, by die grafte van die voorouers. As geestelike, open Pres. Banana self die byeenkoms met die belydenis: “When I see a freedom fighter, I see Jesus Christ.”
      (8)

      “...the then SACC General Secretary, Bishop Desmond Tutu, said: “Jesus was a revolutionary. I am a revolutionary. Every Christian must be a revolutionary.”
      (9)

      8* Die Bevrydingsteologie word deur die Wêreld Raad van Kerke (soos ook die Suid-Afrikaanse Raad van Kerke) bevorder in alles wat hy doen en sê. (Die aanhaling hieronder kom uit ‘n WRK publikasie, Ministerial Formation. Dit is geskryf deur bekende swart teoloë in Suid-Afrika.):

      “Die veranderings wat Suider-Afrika ondergaan vereis teologieë wat transformeer...
      Afrikanisasie nie maar net ‘n verandering in vorm...nie, dit is ’n verandering van inhoud, metode, oogmerk en visie sodat teologiese opleiding, godsdienstige en kerklike praxis die totale bevryding van die armstes in Afrika fasiliteer en daartoe bydra. Daarom is dit nie hoe klassieke Christologiese leerstellige bewerings in Afrika vorm aangebied kan word nie maar ook hoe Afrika Christen-teologie kan vorm en hervorm. Dit is nie genoeg om te kyk wat die Bybel vir Afrika het en kan doen nie; ons moet ook begin kyk na wat Afrika vir die Bybel kan doen. ”
      (10)

      Die Bybel is duidelik in die verdoeming van bogenoemde valse ‘teologieë’:
      “Wee julle, skrifgeleerdes en Fariseërs, geveinsdes, want julle trek rond oor see en land om een bekeerling te maak; en as hy dit geword het, maak julle hom ’n kind van die hel, twee maal erger as julle self...” (Matt 23:15)


      Bronne:

      1. Ron Rhodes, Christian Revolution in Latin America:The Changing Face of Liberation Theology.
      2. Piet van der Kooi, Die ANC Teenoor Gereformeerde (Christelike) Geloof en Lewensbeskouing, Die Kerkpad Mei 1999.
      3. Ron Rhodes, Christian Revolution in Latin America:The Changing Face of Liberation Theology.
      4. Barney Pityana, tydens ‘A National Workshop on the Contextualisation of Theological Education’, June 1996, Pietermaritzburg
      5. http://www.hs.unp.ac.za/theology/bct-summ.htm
      6. Prof. CWH Boshoff, Swart Teologie, 1980 p.98.
      7. E. Norman, Christianity and the World Order, 1979, bl. 69.
      8. Prof H vd Wateren, Kerklike belydenisse onder druk van die Kommunisme, te Rustenburg, 17 Augustus 1991.
      9. The WCC and the war against Christianity in SA, http://www.christianaction.org.za/GDL/Newletters/2004-jun_aug.htm
      10. Paul H. Gundani, Madipoane Masenya, Tinyiko S. Maluleke, Isabel Phiri, THE STATE OF THEOLOGICAL EDUCATION IN SOUTHERN AFRICA: ISSUES AND CONCERNS, Ministerial Formation 98/99 - July/October 2002, p 67.


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