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The Church Should Be an Agent of Reconciliation, Justice and Unity

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The Church Should Be an Agent of Reconciliation, Justice and Unity The church should be an agent of reconciliation, justice and unity within the disintegrated society: uniting Reformed church in Southern Africa (URCSA) perspective BY LESETJA JACOB RABOSHAKGA Submitted in accordance with the requirements For the degree of Masters of Theology in the subject systematic Theology At the University of South Africa Promoter: Prof LJ MODISE UNIVERSITY OF SOUTH AFRICA APRIL 2019 i DECLARATION I, LESETJA JACOB RABOSHAKGA, declare that: The church should be an agent of reconciliation, justice and unity within the disintegrated society: uniting Reformed church in Southern Africa (URCSA) Perspective is my own work and that all the sources that I have quoted were indicated and acknowledged by means of complete references. Signature……………………………… Date: 31 January 2019 Lesetja Jacob Raboshakga (31009948) ii SUMMARY The researcher in this study focuses on reconciliation, justice and unity in the church and society, Mokopane being the investigative centre. In this study, it has been evident that this was a noble exercise to focus on reconciliation, justice and unity in South Africa. The researcher concludes that much needs to be done in the future to address division in the church and society. The passiveness of the church in the process is jeopardizing reconciliation, justice and unity. Reconciliation, justice and unity have been explicitly being explained. They are important in a sense that they form the bottom or base live from people and believe system could be well understood and thereby enable them to measure their role in the concept of reconciliation, justice and unity. These are the gospel imperative and unavoidable. Qualitative research was explicitly stated, described and discussed. The role of both Dutch Reformed Church in South Africa and Uniting Reformed Church in South Africa can play to reconcile the people of people in Mokopane. All cases studied serves as a true reflection of people’s knowledge on the experience in both past and present history. Our concepts of truth, justice, reconciliation, unity and peace must serve as a designed model to contribute to theology in demand. Unity as the function of the Holy Spirit, and unity in local church should be witnessed. Thereafter, the church is called to the ministry of reconciliation. iii ACKNOWLEDGEMENT Firstly, I am grateful to God almighty for his undeterred grace as I worked on this thesis. I wish to give great thanks to my supervisor Prof L J Modise for all the inspiration, guidance and innovative mind regarding academic and ecclesiastical matters most of all for his contribution in the writing of this research study. I would like to thank my colleague Prof BB Senokoane for moral, spiritual and financial support. Further, gratitude goes to UNISA for giving me the opportunity to pursue this MTh. I am also indebted to my employer the Uniting Reformed Church in South Africa (Hlanganani) for allowing me to work and study at the same time. I would also want to thank my dearest wife Matloboko Raboshakga for her uncalculated support she provided during this time of study. My beautiful kids, Moloko, Reabetswe, Reitumetse, Setshaba, and my grandchild Masego. Finally, I would give thanks to my Grade 1 educator, the late Mrs Phokanoka. iv TABLE OF CONTENTS RESEARCH TITLE i DECLARATION ii SUMMARY iii ACKNOWLEDGEMENT iv TABLE OF CONTENTS v-ix CHAPTER 1 INTRODUCTION AND ORIENTATION 1.1 Introduction and orientation 1-2 1.2 Background 3-4 1.3 Relevance of the study 4-5 1.4 Statement of the study 5-7 1.4.1 Disintegrated church as a problem for reconciliation in society 7-8 1.4.2 The passiveness of the church in the process of reconciliation 1. 4.3Theology of reconciliation and liberation for humanity from internalized 8-10 Dominance 1.4 Researchers aims 10 1.5 Theoretical frame work 10-11 1.7 Method of research 11 1.7.1 Research design 11-12 1.7.2 Data collection v 12 1.8 Ethical commitment 12-13 1.9 Structure of research project 13 1.10 Summary 13 CHAPTER 2 REFLECTION ON CHURCH AND SOCIETY BASED ON RECONCILIATION, JUSTICE AND UNITY 2.1 Introduction 14 2.1.1 Two theoretical angles in the study 14-16 2.2 The concept justice and definition of justice 16 2.3 Clarification and definition of reconciliation 16-20 2.3.1 The understanding of reconciliation in the Hebrews Bible 22 2.3.1 The understanding of reconciliation in the New Testament 23 2.3.2 Important of aspect that comprises reconciliation 25 2.3.1 Healing as a means of reconciliation in the Mokopane context 25-29 29-31 2.3.2 Reconciliation as a means of forgiveness 2.3.3 The building block for reconciliation 31-33 2.3.4 Reparation of relationship 33-36 2.4 Disintegrated church as a problem for reconciliation in society 36-38 2.4.1 The background of the disintegrated church that contributed to the disintegrated Society 38-45 2.4.2 The first actual disintegrated church in the cape colony 45-48 2.5 Truth and reconciliation commission in related to the church as agent of Reconciliation 48-51 vi 2.5.1 The submission of DRC to TRC as the perpetrator instead of agent of reconciliation. 51-55 2.6 The passive of the church in the process of reconciliation 55-57 CHAPTER 3 RESEARCH DESIGN AND METHODOLOGY 3.1 Introduction 58-59 3.2 Research Methodology 59-60 3. 2.1The concept of socio-theological research 60-61 3.3 Research design 61-62 3.3.1 Quantitative research techniques 62-63 3.3.1.1 Interviewing 63-66 3.3.1.2 Observation 67-68 3.1.3 Document analysis 68-69 3.3.2 Qualitative data analysis techniques 69-70 3.3.2.1 Familiarization and organization of data 70-71 3.2.2 Coding Data 71 3.3.2.3 Summarizing data 71 3. 3.3selection and sampling of population. 71 3.3.3.1 Selection of population 72 3.4 Validity of the study 73-74 3.4.1Machanically recorded data 74 3.4.2 Low - reference descriptors 74-75 75 3.4.3 Participant review 3.4.4 Triangulation strategies 75 vii 3.5 Reliability of the study 75 3.6 Research ethics 76 3.6.1 Informed concept and permission 77 3.6.2 Anonymity and confidentiality 78-79 3.6.3 Voluntary participation 79 3.6.4 Competency and relationship with participants 79 79-80 3.7. Summary CHAPTER 4 DATA PRESENTATION, ANALYSIS AND INTERPRETATION 4.1. Introduction 81 4.2. Presentation and discussion of research data. 81 82-83 4.3. Theology of liberation for humanity from internalized domination 4.3.1. Liberation theology as a tool to equip the church to be agent of Reconciliation. 83-84 84-85 4.3.2. Internalized domination within Mokopane community. 4.3.2.1. The role of Dutch Reformed Church in South Africa and uniting 85-86 Reformed church in southern Africa on reconciliation in Mokopane 4.4. Presentation of data based on case study and interviews. 86-88 4.4.1. Case study 1 (an interview with the worker) 88 4.4.2. Case study 2 (an interview with business man) 89-90 4.4.3. Case study 3. (an interview with ordinary people) 90-92 4.4.4. Case study 4 (an interview with people living on the streets) 90-92 4.4.5. Case study 5 (an interview with DRC minister) 91-92 4.4.5. Summary 93 viii CHAPTER 5 SUMMARY FINDINGS AND RECOMMENDATIONS 5.1. Introduction 95-97 5.2. Findings 97 5.2.1. Presentation of findings 97 5.2.1.1. Findings based on aim 1 97 5.2.1.2. Findings based on aim 2 98 5.2.1.3. Findings based on aim 3 98 5.3. Recommendations 98 5.3.1. Christian understanding of reconciliation 98 5.3.2. Working for justice 99-100 5.3.3. The church role in reconciliation, justice and unity 100-104 5.4. Summary 104 5.5. SUMMARY 104 5.6. KEY WORDS 104 5.7. ABBREVIATIONS 104 BIBLIOGRAPHY 105-110 ix CHAPTER 1 INTRODUCTION AND ORIENTATION 1.1 INTRODUCTION Communities form the world’s population, and interact on a daily basis. The fundamental point is that the society is formed by communities, which interact and influence each other. These communities, in one way or another, grow, develop, and undergo certain stages, and ultimately the entire society also grows and develops towards a particular point of transition (Bandura, 1997:23). The view that black people are inherently inferior to white people has been referred to as “Old fashioned” racism. Old fashioned racism was both blatant and explicit. Until 1994, apartheid was legalised in South Africa. This legalised system provided an extreme example of structural racism. This brand of racism involved behaviours, practices and attitudes that overflow and define black people as inferior and less powerful to white people. These behaviours and practices have caused a serious division in the society and have left the entire South African society disintegrated. The loss of power, wealth, privilege and familiar ways of doing things by white people is being met with resistance. This resistance is a modern form of racism (Batts, 1989:18). Distinguishing between old fashioned racism and modern racism is helpful since it helps to recognise and acknowledge the way in which racism has changed. This form of racism has created a sophisticated division amongst the people of God. Modern racism involves the giving of non-race related reasons for behaviours that continue to exclude and discriminate against each other.
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