Reconstruction: African Theology of Reconstruction

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Introduction

Religion shapes the strongest foundation of existence in Africa, and exerts more significantly, the strongest influence on the way of thinking and social order (Erickson 1985:18). This being so, religious texts have a lasting impression on the religious worldview in Africa. These texts might be verbal or written yet they influence the wellbeing of the people, suggesting that religious texts or sacred texts such as the Bible can play a significant role in the quest for establishing a just society with a just conscious capacity (Gunda, 2015: 13). Historically, the reception of Christianity, its acceptance and its value can be pedagogically separated from the reception of Bible, its relevance and its interpretation. Gerald West (1997:126) attests that the “reception of the Bible in Africa, does not amount to the same as the reception of Christianity even though these two are inseparable.

The encounter with Christianity and Bible

The case of Zimbabwe It remains indisputable that Christianity in Zimbabwe, and anywhere in Africa, is historically, related and associated with colonialism (Shorter, 1975: 5). Christianity has been treated withsuspicion and sometimes rejected since it was rated as the opium of oppression, alienation andsubjugation.

The Bible in African Perspective: – Usage

In the African context, it is indisputable that the Bible remains “the book” (Togarasei, 2008: 73). It is a manual for daily living, attested in almost all Christian fraternities and denominations. Machingura also observes that ‘the book’ has occupied an uncontested place in the hearts and minds of many Africans, making Africa a de facto Christian continent (Machingura, 2012: 220). The impact of the Bible have not spared or respected the will of non-Christians in Africa. It is read or referred to in all spheres of one’s life, at every passage of time (private or public), at national events (political, economic or social). The Bible is the point of reference for almost every circumstance of life for understanding or for criticism. It is to this effect that Gunda asserts the Bible as “the first and the last court of appeal”, to any circumstance of life (Gunda, 2010: 21). This points out that the Bible is a source of hope to many in Zimbabwe, for when one reads the Bible, he/she does not read it as simply a historical book about the Israelites. John Mbiti says.

The Bible Interface

Colonial and Post-Colonial Zimbabwe The politics of biblical manipulation are not only locked in the colonial epoch, but they are evident in post-colonial Zimbabwe. Therefore, the Christian religion and the sacred text are viewed as culprits of human-on-human exploitation and suffering in Zimbabwe (Gunda, 2015).

ACKNOWLEDGEMENTS
DEDICATION
DECLARATION
ABSTRACT
CHAPTER ONE TOWARDS A THEOLOGY OF RECONSTRUCTION IN ZIMBABWE
1.1 Setting the Scene
1.2 Interest of the Study
1.3 Problem Statement
1.4 Research Questions
1.5 Scope and Perspectives of the Research
1.6 Rational (Justification) of the Study
1.7 Presuppositions of the Study
1.8 Aim and Objectives of the Research
1.9 Theoretical Framework Informing the Research
1.10 Delineating the Conceptual Framework of Research
1.11 Delineating the Missiological Perspective
1.12 Methodology in African Reconstruction Theology
1.13 Delineating Research Methodology
1.13.1. Theological Approach
1.13.2. Praxis Model of Theological Reflection
1.13.3. Post-colonial Approach
1.13.4. Sociological Approach
1.13.5. Missiological Approach
1.14 Literature Review
1.15 Classification of Terms
1.15.1. Reconstruction: African Theology of Reconstruction
1.15.2. Church
1.15.3. Mission and Missiology
1.15.4. Zimbabwe
1.15.5. Post-colonial, Post-colonialism
1.16 Structure of the Research
1.17 Conclusion
CHAPTER TWO THE BIBLE AND RECONSTRUCTION: – A QUEST FOR RECONSTRUCTION THEOLOGY
2. Introduction
2.1. The Encounter with the Bible and Christianity: – The Case of Zimbabwe
2.2. The Bible in African Perspective – Usage
2.3. The Bible Interface: – Colonial and Post-Colonial Zimbabwe
2.3.1. The Colonial Period and Bible Interface
2.3.2. The Post-colonial Period and Bible Interface
2.4. The Historical Inspiration of the Bible and Christianity
2.5. The Church: A Community of the Bible
2.6. The Bible: Cultural and Contextual Relevance
2.7. The Bible and Reconstruction
2.8. Ezra-Nehemiah in the Old Testament
2.9. Liberating the Bible for Reconstruction: The Case of Biblical Hermeneutics
2.10. The Case of Biblical Interpretation: Hermeneutics and Biblical Criticism
2.10.1. The Meaning of Hermeneutics
2.10.2. The Meaning of Exegesis
2.11. Biblical Criticism focusing on Reconstruction: The Ezra-Nehemiah Motif
2.12. Demarcating African Reconstruction Hermeneutics in African Biblical Interpretation
2.13. Post-Colonial Criticism: Ezra-Nehemiah Reconstruction Model
2.14. Hermeneutics of Suspicion: Reading of Ezra-Nehemiah for Reconstruction
2.15. Hermeneutics of Transformation: Ezra-Nehemiah Transformation Model
2.16. Biblical Ezra-Nehemiah: Paradigm Shift in Theology of Reconstruction in Zimbabwe
2.16.1. Exile: Zimbabwe’s Case Study
2.16.2. Patriotism Signifies Responsibility
2.16.3. Post-Exilic: Inclusive Strategy
2.16.4. Transformative Leadership: Nehemiah Model
2.17. Conclusion
CHAPTER THREE RECONSTRUCTION DISCOURSE: CRITICAL ANALYSIS OF RECONSTRUCTION THEOLOGY
3. Introduction
3.1. The Development of Theology: The Transition
3.1.1. Theology as Spiritual wisdom
3.1.2. Theology as Rational Knowledge
3.1.3. The Praxis Era: Critical Reflections
3.2. African ‘Christian’ Theology
3.3. Black Theology
3.4. Liberation Theologies: Reconstruction from the Underside of History
3.5. African Liberation Theology
3.6. Come Let Us Reconstruct: – Reconstruction Theology
3.7. Charles Villa-Vicencio Reconstruction Theology
3.8. Ezra-Nehemiah in Villa-Vicencio’s Reconstruction
3.9. Jesse Mugambi’s Reconstruction Theology: In Search of Essence and Meaning
3.10. The Old Testament and Reconstruction Theology
3.11. Ezra-Nehemiah Applicable Metaphor for Reconstruction: Farisani’s Criticism
3.12. From Liberation to Reconstruction: A Post-Colonial Paradigm
3.13. Ezra-Nehemiah Applicable Metaphor for Reconstruction: Gunda’s Criticism
3.14 Applicability of Reconstruction Discourse
3.15 Conclusion
CHAPTER FOUR THE MISSIOLOGICAL PERSPECTIVE OF RECONSTRUCTION THEOLOGY: THE CHURCH’S ROLE AND THE CHRISTIAN IMPACT IN RECONSTRUCTION
4. Setting the Scene
4.1 The Perception of Mission: Missiological Reconstruction Outlook
4.2 Foundations of Mission: Sources of Reconstruction Mission
4.2.1.Experiential Foundation of Mission: Reconstruction from realities
4.2.2.The Biblical Foundation of Mission: – Re-reading the Ezra-Nehemiah Reconstruction
4.2.3 Theological Foundation of Mission: – Reconstruction Theology Relevance
4.3. Missiology and Social Realities: Locating the Church in Reconstruction
4.4 Church the Answering Team
4.5 Church, Mission in the Context of Pharaohs and Emperors
4.6 The Comparative Advantage of the Church
4.7 ‘Propaganda De Tat’: A Mission Integrity Call
4.8 The Eucharist and Reconstruction
4.9 The Church for Reconstruction: Church with Others, for Others
4.10 The Church for Reconstruction: Embodies the Spirit of the Bible
4.11 Who is the Church? A Relevant Question in Reconstruction
4.12 The Church as a Living Movement for Reconstruction
4.13 Ecumenism and Reconstruction: The Zimbabwe We Want Vision
4.14 Christianity in Zimbabwe: Reconstruction Vision
4.14.1 Pre- Colonial Mission: Reconstruction Landing – Marks
4.14.2 Colonial Christianity: Church as “a Player”
4.14.3 Colonial Christianity: Territorial Expansionism and Dominance
4.14.4. Colonial Church-State: Reconstruction Theology and Brevity
4.15. Post-Colonial Church-State Relationship in Reconstruction Discourse
4.15.1 Post-Colonial Church Mission: 1980-1999 Reconstruction and Democratisation
4.15.2 Divided Curch Voice: Post-Colonial 2000-2016
4.15.3 Neutrality or Co-option: The Church in Zimbabwe
4.15.4 Democratisation of Zimbabwe: Church’s Mission from 2000-2016
4.16 Conclusion
CHAPTER FIVE RECONSTRUCTION CONCEPTS IN AFRICA: AFRICAN RENAISSANCE
5 Introduction
5.1. Renaissance: Meaning
5.2. African Renaissance: A Call for Reconstruction
5.3. Pillars of African Renaissance: Agenda
5.4. African Crisis Factors: Zimbabwean Context in African Renaissance
5.5. The Components of African Renaissance in Relationship to Zimbabwe
5.5.1. African History and Culture: Rediscovery
5.5.2. Economic and Sustainable Development Renaissance
5.5.3. Political and Good Governance Renaissance
5.5.4. African Unity Renaissance
5.5.5. Self-definition and Self-determination Renaissance
5.5.6. Other Components of African Renaissance
5.6. Critique of African Renaissance
5.7. Reconstruction Theology Paradigm with African Renaissance
5.8. Renaissance and Reconstruction a Process: The Africa We Want
5.9. Zimbabwe: The Transformational and Renewal Efforts Post-Colonial
5.10. ZIMASSET: Towards an Empowered Society and Growing Economy
5.11. Inclusive Strategies: Renaissance and Transformation is Possible
5.12. Conclusion
CHAPTER SIX ZIMBABWE: THE CONTEXT OF RECONSTRUCTION DISCOURSE
6. Introduction
6.1. Zimbabwe: People and Pre-colonial History
6.2. Zimbabwe: People and a History of the Colonial Era
6.3. Unitary National Identity: The Reconstruction Cornerstone
6.4. Christian Influence in Colonial History
6.5. “A Theology of Land in Zimbabwe”: In Reconstruction Theology
6.6. Alienation and Dispossession of Land: Acts Enforcement
6.7. Colonisation: The African Response and Resistance
6.7.1. The First Chimurenga 1896 – 1897
6.7.2. Nationalist Movements: Reconstruction Mission in the Difficult Rhodesian Space
6.7.3. The Unilateral Declaration of Independence (UDI) 1965
6.8. Sanctions Could Not Stop Determination
6.9. The Second Chimurenga 1965 – 1980
6.10. Second Chimurenga and Religion
6.11. Lancaster House Agreement and Zimbabwe’s Independence
6.12. ZANU – Mugabe Election Victory Strategies: Bird’s Eye view beyond 1980 Election
6.13. Post-Colonial Zimbabwe: The Zimbabwe we Dreamed
6.14. Reconstruction Post- Chimurenga Zimbabwe: – Efforts
6.15. Post-Colonial Reality Issues Haunting Zimbabwe: Demand for reconstruction
6.16 The 21st Century Outlook Zimbabwe and “The Third Chimurenga”
6.17 The Third Chimurenga: ESAP and Land Redistribution
6.18 Self-determination and Poverty
6.19 Inequality a Call for Reconstruction Theology
6.20. Conclusion
CHAPTER SEVEN WHOSE COMMUNITY IS ZIMBABWE? – In RELATIONSHIP WITH THE BIBLICAL MOTIF OF EZRA- NEHEMIAH
7 Introduction
7.1 Being a Nation: Nationalism, Identity and Reconstruction
7.2 Fragment Zimbabwe: Reconstruction a Collective Nationality
7.3 Being a Nation: Democracy and State-Society Relations in Reconstruction
7.4 Citizenship: A Watchdog of Reconstruction
7.5 Being a Nation: Belonging and Reconstruction
7.6 Ownership and Cooperation: Whose Community is Zimbabwe
7.7 Patriotism and Reconstruction: Whose Community is Zimbabwe
7.8. African Sense of Community: Wholeness
7.9 The Quest for National Discipline and Efficiency
7.10 Are We Still of any Use? A Challenge to Zimbabwe
7.11 Components of Reconstruction Theology: Zimbabwe is Useful
7.11.1 Personal-Individual Reconstruction
7.11.2 Cultural and Moral Reconstruction
7.11.3 Leadership Reconstruction
7.11.4 Economic Reconstruction
7.11.5 Religious Reconstruction: The Impact of the Church
7.12 Conclusion
CHAPTER EIGHT DATA PRESENTATION, ANALYSIS AND DISCUSSION: RECONSTRUCTION IS POSSIBLE
8 Introduction
8.1 Zimbabwean Population: Human Capital and Reconstruction
8.2 Zimbabwean Fragility and Reconstruction
8.3 Women Engagement with Crisis: Reconstruction Theology Concern
8.4 Women Ruwadzano (Mothers’ Union) and Reconstruction
8.5 The Kuwadzana Contextual Teachings and Joyous Celebrations
8.6 Reconstructed Masculinity: Men’s Role in Reconstruction
8.7 The Vabvuwi Men’s Guild: Dare Revarume for Reconstruction
8.8 The Young People in Reconstruction of Zimbabwe
8.9 Christian Youth: Impact Mission for Transformation
8.10 Pre-colonial Community Mobilisation and Social Stability
8.11 Colonial and Post Colonial Community Mobilisation
8.12 Conclusion
CHAPTER NINE LET US BEGIN RECONSTRUCTION: SUMMARY, RECOMMENDATIONS AND CONCLUSION
9 Introduction
9.1 Summary of Research
9.2 Challenges before Zimbabwe Reconstruction
9.2.1 The Challenge of History: Colonialism
9.2.2 Challenge of Neo-Colonialism
9.2.3 The Challenge of Lost Cultural Value: This Generation
9.3 Recommendations: Towards a Theology of Reconstruction
9.3.1 From Rhodesia to Independent Zimbabwe
9.3.2 Building a Nation: Zimbabwe
9.3.3 The Land
9.3.4 The Church for Reconstruction
9.4 Paradigm Shift in Context: Demands Paradigm Shift of Mission
9.4.1 Mission as Restoring Hope
9.4.2 Promoting a Common Story of Reconstruction
9.4.3 Mission as National Discipline Effeciency
9.5 Reconstruction is Possible: Theology of Reconstruction
9.6 Conclusion
BIBLIOGRAPHY

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