Foreword by Walter Brueggemann, my chapter is entitled 'In conversation: The Old Testament, Ethics and Human Dignity'. A superb resource edited by Julie Claassens and Bruce Birch
This VLOG was filmed in Cape Town and Johannesburg. We talk about our efforts and God's time and gaining some perspective as we bring these two into conversation with one another.
Is care tied to gender? What is an ethics of care? What are the political implications of care?
He introduces the topic for us, suggests some wonderful reading and we also get to see a bit of Groningen in the video.
My thanks to Prof de Lange for hosting us for a wonderful conference on Compassion, and for his willingness to be interviewed on his research specialisation.
In Part 2 of the video that will be released later this week Prof de Lange speaks to us about 'Loving later life: An ethics of ageing' which is his recent book. So keep an eye out for that.
Enjoy the video - Frits is wonderful to listen to! I would love to hear your thoughts, ideas and feedback on this important topic!
The books we mentioned were:
Eugene Peterson ‘Under the unpredictable plant’ http://amzn.to/1rteUkh and ‘Working the angles’ http://amzn.to/1UvKrh1
Trevor Hudson ‘Beyond loneliness: The gift of God’s friendship’ http://amzn.to/1rtf2Ap
Dallas Willard ‘Renovation of the heart’ http://amzn.to/1UvKEAM
Remember, it's not a lecture, just a thought…
I’d love you hear your feedback, comments, questions and ideas!
Please subscribe and like the video!
A blessed workers' day to all those who have the privilege to work, for those who long to work, for those who find joy in their work, and for those whose work brings life. Blessings to those who work to survive, to those who are faithful in spite of struggle or hardship. Blessing to the workers and work seekers. May our work make the world a better place. May we commit our creativity, energy and our time to the work of justice, peace and love, and may it be seen in the things we do and make.
"What we would like to do is change the world--make it a little simpler for people to feed, clothe, and shelter themselves as God intended them to do. And, by fighting for better conditions, by crying out unceasingly for the rights of the workers, the poor, of the destitute--the rights of the worthy and the unworthy poor, in other words--we can, to a certain extent, change the world; we can work for the oasis, the little cell of joy and peace in a harried world. We can throw our pebble in the pond and be confident that its ever widening circle will reach around the world. We repeat, there is nothing we can do but love, and, dear God, please enlarge our hearts to love each other, to love our neighbor, to love our enemy as our friend"
- Dorothy Day, Founder of the Catholic Worker Movement.
- Read the IJR Reconciliation Barometer report here.
- Sampie Terreblanche 'A History of inequality in South Africa 1652-2002' here.
- And my paper
- Forster, D.A. 2015. What hope is there for South Africa? A public theological reflection on the role of the church as a bearer of hope for the future. HTS Teologiese Studies / Theological Studies, 71(1):1–10.
Schillebeeeckx notes that without true solidarity the “gospel becomes impossible to believe and understand”[i]. The notion of true solidarity cannot be divorced from contextual solidarity. Our solidarity is not merely some spiritual concept that has no bearing on our real lives. So, in relation to HIV/AIDS Haight reminds us, “Jesus cannot be Christ and salvation cannot be real without having some bearing on this situation”[ii].The Southern African context is not unfamiliar with suffering and solidarity. Albert Nolan wrote during the height of the atrocities of Apartheid in the 1980’s that solidarity with the suffering will be “the new starting point for modern theology and spirituality in most of the Christian world today”[iii].
If we are to hope to correct our abuses of each other and of other races and of our land, and if our effort to correct these abuses is to be more than a political fad that will in the long run be only another form of abuse, then we are going to have to go far beyond public protest and political action. We are going to have to rebuild the substance and the integrity of private life in this country. We are going to have to gather up the fragments of knowledge and responsibility that we have parceled out to the bureaus and the corporations and the specialists, and we are going to have to put those fragments back together again in our own minds and in our families and households and neighborhoods. We need better government, no doubt about it. But we also need better minds, better friendships, better marriages, better communities. We need persons and households that do not have to wait upon organizations, but can make necessary changes in themselves, on their own.
[i] Schillebeeckx, E Jesus: An experiment in Christology. Translated by Hoskings, H. New York: Vintage books 1981:623.
[ii] Haight, R, Jesus symbol of God. Maryknoll, New York: Orbis Books (1999:26).
[iii] Nolan, A, God in South Africa. Cape Town: David Philiip publishers. (1988:43).
- Linda Woodhead, 'Religions in the modern world: Traditions and Transformations' http://amzn.to/1Nm09tu
- Diana Butler Bass 'Christianity after religion' http://amzn.to/1VlP7qH
- Charles Taylor 'A secular age' http://amzn.to/2436WfS (This is a very important book! I get all my PhD students to read it). You can also read the following great 'introduction' and engagement with 'A secular age', entitled 'How not to be secular' by James K Smith http://amzn.to/1Wf43FZ
- Peter Berger 'The Sacred Canopy' http://amzn.to/1VlPh1i and 'The desecularization of the world' http://amzn.to/1T0OxbU