The phrase "hopeful politics" has dominated our public discourse in connection with the inspiring rise of Nelson Mandela in South Africa and the remarkable election of Barack Obama as president of the United States. But what happens when that hope disappoints? Can it be salvaged? What is the relationship between faith, hope, and politics? In this book Allan Boesak meditates on what it really means to hope in light of present political realities and growing human pain. He argues that hope comes to life only when we truly face reality in the struggle for justice, dignity, and the life of the earth. Dare We Speak of Hope? is a critical, provocative, prophetic -- and, above all, hopeful -- book.
At this historic moment of global revolutions for social justice inspired by the Black Lives Matter movement, the philosophy of Black Consciousness has reemerged and gripped the imagination of a new generation, and of the merciless exposure by COVD-19 of the devastating, long-existent fault lines in our societies. Frantz Fanon, James Baldwin, and Steve Biko have been rediscovered and reclaimed. In this powerful book Black liberation theologian and activist Allan Boesak explores the deep connections between Black Consciousness, Black theology, and the struggles against racism, domination, and imperial brutality across the world today. In a careful, meticulous, and sometimes surprising rereading of Steve Biko’s classic, I Write What I Like, Boesak re_ects on the astounding relevance of Black Consciousness for the current academic debates on decolonization and coloniality, Africanity and imperialism, as well as for the struggles for freedom, justice, and human dignity in the streets. With passion, forthrightness, and inspiring eloquence Boesak brings his considerable political experience and deep theological insight to bear in his argument for a global ethic of solidarity and resistance in the ongoing struggles against empire. Beginning with Biko’s “Where do we go from here?,” progressing to Baldwin’s “the _re next time,” and ending with Martin Luther King Jr.’s “_ere is no stopping short of victory,” this is a sobering, hopeful, and inspiring book
These essays represent a forceful, relentless engagement with the political, social, economic, and theological pillars upon which South African apartheid rested. In the renewed struggles against global apartheid, Boesak's writings, in their theological grounding and with their social and political challenge, come across as alive, relevant, and powerful as they were in the struggle against South African apartheid, offering valuable insights and lessons for ongoing justice struggles today.
In 1985, the Kairos Document emerged out of the anti-apartheid struggle as a devastating critique of apartheid and a challenge to the church in that society. This book is a call to discern new moments of crisis, discernment and kairos, and respond with prophetic resistance to global injustice.
By the time Comfort and Protest was completed, South Africa was in a declared state of emergency. Within the context of the ongoing struggle in his country, Allan Boesak has written a powerful and urgent commentary on the Book of Revelation. He provides scriptural and historical interpretations, emphasizing that the drama which unfolds in the Apocalypse is played out in history whenever a political ruler claims the allegiance that belongs to God alone. Amid persecution and temptations to despair, Boesak provides a message of hope. He sees that, in the Apocalypse, "John longs passionately for another day, another world. He feels it so keenly that he writes: "That day has come. The church shares this longing, for the tent of God to be among the people. This is what the church has lived and died for, worked and struggled for: justice and humanity and peace and fullness of life.
While we acknowledge that all expressions of liberation theology are not identical, we must protest very strongly against the false divisions that some make: between black theology in South Africa and black theology in the United States, between black theology and African theology, and between black theology and Latin American liberation theology. But moving away from the illusioned universality of western theology to the contextuality of liberation theology is a risky business; one that cannot be done innocently. In the search for theological and human authenticity in its own situation, black theology does not stand alone. It is but one expression of this search going on within many different contexts. Until now, the Christian church had chosen to move through history with a bland kind of innocence, hiding the painful truths of oppression behind a facade of myths and real or imagined anxieties. This is no longer possible. The oppressed who believe in God, the Father of Jesus Christ, no longer want to believe in the myths created to subjugate them. It is no longer possible to innocently accept history "as it happens," silently hoping that God would take the responsibility for human failure. The theology of liberation spells out this realization. For the Christian church it constitutes, in no uncertain terms, farewell to innocence.
In the decades since Black liberation theology burst onto the scene, it has turned the world of church, society, and academia upside down. It has changed lives and ways of thinking as well. But now there is a question: What lessons has Black theology not learned as times have changed? In this expansion of the 2017 Yale Divinity School Beecher Lectures, Allan Boesak explores this question. If Black liberation theology had taken the issues discussed in these pages much more seriously – struggled with them much more intensely, thoroughly, and honestly – would it have been in a better position to help oppressed black people in Africa, the United States, and oppressed communities everywhere as they have faced the challenges of the last twenty five years? In a critical, self-critical engagement with feminist and, especially, African feminist theologians in a trans-disciplinary conversation, Allan Boesak, as Black liberation theologian from the Global South, offers tentative but intriguing responses to the vital questions facing Black liberation theology today, particularly those questions raised by the women.
After the civil rights and anti-apartheid struggles, are we truly living in post-racial, post-apartheid societies where the word struggle is now out of place? Do we now truly realize that, as President Obama said, the situation for the Palestinian people is "intolerable"? This book argues that this is not so, and asks, "What has Soweto to do with Ferguson, New York with Cape Town, Baltimore with Ramallah?" With South Africa, the United States, and Palestine as the most immediate points of reference, it seeks to explore the global wave of renewed struggles and nonviolent revolutions led largely by young people and the challenges these pose to prophetic theology and the church. It invites the reader to engage in a trans-Atlantic conversation on freedom, justice, peace, and dignity. These struggles for justice reflect the proposal the book discusses: there are pharaohs on both sides of the blood-red waters. Central to this conversation are the issues of faith and struggles for justice; the call for reconciliation--its possibilities and risks; the challenges of and from youth leadership; prophetic resistance; and the resilient, audacious hope without which no struggle has a future. The book argues that these revolutions will only succeed if they are claimed, embraced, and driven by the people.
At this historic moment of global revolutions for social justice inspired by the Black Lives Matter movement, the philosophy of Black Consciousness has reemerged and gripped the imagination of a new generation, and of the merciless exposure by COVD-19 of the devastating, long-existent fault lines in our societies. Frantz Fanon, James Baldwin, and Steve Biko have been rediscovered and reclaimed. In this powerful book Black liberation theologian and activist Allan Boesak explores the deep connections between Black Consciousness, Black theology, and the struggles against racism, domination, and imperial brutality across the world today. In a careful, meticulous, and sometimes surprising rereading of Steve Biko’s classic, I Write What I Like, Boesak re_ects on the astounding relevance of Black Consciousness for the current academic debates on decolonization and coloniality, Africanity and imperialism, as well as for the struggles for freedom, justice, and human dignity in the streets. With passion, forthrightness, and inspiring eloquence Boesak brings his considerable political experience and deep theological insight to bear in his argument for a global ethic of solidarity and resistance in the ongoing struggles against empire. Beginning with Biko’s “Where do we go from here?,” progressing to Baldwin’s “the _re next time,” and ending with Martin Luther King Jr.’s “_ere is no stopping short of victory,” this is a sobering, hopeful, and inspiring book
The phrase "hopeful politics" has dominated our public discourse in connection with the inspiring rise of Nelson Mandela in South Africa and the remarkable election of Barack Obama as president of the United States. But what happens when that hope disappoints? Can it be salvaged? What is the relationship between faith, hope, and politics? In this book Allan Boesak meditates on what it really means to hope in light of present political realities and growing human pain. He argues that hope comes to life only when we truly face reality in the struggle for justice, dignity, and the life of the earth. Dare We Speak of Hope? is a critical, provocative, prophetic -- and, above all, hopeful -- book.
In 1985, the Kairos Document emerged out of the anti-apartheid struggle as a devastating critique of apartheid and a challenge to the church in that society. This book is a call to discern new moments of crisis, discernment and kairos, and respond with prophetic resistance to global injustice.
After the civil rights and anti-apartheid struggles, are we truly living in post-racial, post-apartheid societies where the word struggle is now out of place? Do we now truly realize that, as President Obama said, the situation for the Palestinian people is "intolerable"? This book argues that this is not so, and asks, "What has Soweto to do with Ferguson, New York with Cape Town, Baltimore with Ramallah?" With South Africa, the United States, and Palestine as the most immediate points of reference, it seeks to explore the global wave of renewed struggles and nonviolent revolutions led largely by young people and the challenges these pose to prophetic theology and the church. It invites the reader to engage in a trans-Atlantic conversation on freedom, justice, peace, and dignity. These struggles for justice reflect the proposal the book discusses: there are pharaohs on both sides of the blood-red waters. Central to this conversation are the issues of faith and struggles for justice; the call for reconciliation--its possibilities and risks; the challenges of and from youth leadership; prophetic resistance; and the resilient, audacious hope without which no struggle has a future. The book argues that these revolutions will only succeed if they are claimed, embraced, and driven by the people.
While we acknowledge that all expressions of liberation theology are not identical, we must protest very strongly against the false divisions that some make: between black theology in South Africa and black theology in the United States, between black theology and African theology, and between black theology and Latin American liberation theology. But moving away from the illusioned universality of western theology to the contextuality of liberation theology is a risky business; one that cannot be done innocently. In the search for theological and human authenticity in its own situation, black theology does not stand alone. It is but one expression of this search going on within many different contexts. Until now, the Christian church had chosen to move through history with a bland kind of innocence, hiding the painful truths of oppression behind a facade of myths and real or imagined anxieties. This is no longer possible. The oppressed who believe in God, the Father of Jesus Christ, no longer want to believe in the myths created to subjugate them. It is no longer possible to innocently accept history "as it happens," silently hoping that God would take the responsibility for human failure. The theology of liberation spells out this realization. For the Christian church it constitutes, in no uncertain terms, farewell to innocence.
In the decades since Black liberation theology burst onto the scene, it has turned the world of church, society, and academia upside down. It has changed lives and ways of thinking as well. But now there is a question: What lessons has Black theology not learned as times have changed? In this expansion of the 2017 Yale Divinity School Beecher Lectures, Allan Boesak explores this question. If Black liberation theology had taken the issues discussed in these pages much more seriously—struggled with them much more intensely, thoroughly, and honestly—would it have been in a better position to help oppressed black people in Africa, the United States, and oppressed communities everywhere as they have faced the challenges of the last twenty-five years? In a critical, self-critical engagement with feminist and, especially, African feminist theologians in a trans-disciplinary conversation, Allan Boesak, as Black liberation theologian from the Global South, offers tentative but intriguing responses to the vital questions facing Black liberation theology today, particularly those questions raised by the women.
These essays represent a forceful, relentless engagement with the political, social, economic, and theological pillars upon which South African apartheid rested. In the renewed struggles against global apartheid, Boesak's writings, in their theological grounding and with their social and political challenge, come across as alive, relevant, and powerful as they were in the struggle against South African apartheid, offering valuable insights and lessons for ongoing justice struggles today.
By the time Comfort and Protest was completed, South Africa was in a declared state of emergency. Within the context of the ongoing struggle in his country, Allan Boesak has written a powerful and urgent commentary on the Book of Revelation. He provides scriptural and historical interpretations, emphasizing that the drama which unfolds in the Apocalypse is played out in history whenever a political ruler claims the allegiance that belongs to God alone. Amid persecution and temptations to despair, Boesak provides a message of hope. He sees that, in the Apocalypse, "John longs passionately for another day, another world. He feels it so keenly that he writes: "That day has come. The church shares this longing, for the tent of God to be among the people. This is what the church has lived and died for, worked and struggled for: justice and humanity and peace and fullness of life.
With this book, theologian and political observer Allan Boesak once again displays the strengths of his writings that were evident in the seventies and eighties: bringing Christian theology to bear on the political and socio-economic realities of our world. “A serious and open-hearted commentary on the African Renaissance and the spirituality of politics, but with the clarity of the deeply embedded Christian message.” – Danny Titus
De Zuid-Afrikaanse predikant, theoloog en strijder tegen de Apartheid geeftzijn visie op de religieuze noodzaak van de strijd tegen onrechtvaardigheid.
Boesak brings Christian theology to bear on President Thabo Mbeki's idea & ideal of an African renaissance & its interaction with globalisation, continental politics & the political dynamics in South Africa as they pertain to the burning issues of our time, including reconciliation & the role of the church in post-apartheid South Africa.
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