Abstract
This article explores the notions of spirituality, democracy, social cohesion and public theology briefly. Whilst these notions seem unrelated to each other, the article finds that they are indeed very much related especially in a conversation pertaining to the role of theology in democratic South Africa today. It argues that these notions are particularly important if one seeks the unity of a dislocated people. The word dislocation here refers to more than merely those who were dispossessed of their wealth and land, but speaks especially also to a spiritual dislocation which happened as a result of that material dislocation. Black liberation theology which has always been public must be seen to incorporate issues of the spiritual in its reflections. All this, it is argued, has pertinent repercussions for social cohesion in South Africa today.
Highlights
In this article, the notions of spirituality, democracy, social cohesion and public theology are explored, albeit briefly
In listening to the input of Itumeleng Mosala, who was invited to the conversation on spirituality, social cohesion and public theology at the University of Pretoria,4 I personally had hoped that he would speak and elaborate a little bit more to the audience about the matter of methodology on the matter, because it is a fact that for black liberation theology to be where it is today in South Africa – that is alive and kicking, and not irrelevant and dead as some people would want to believe – this theological hermeneutic had to engage in an intensive exercise of methodological restlessness
For us to understand the conversation on public theology in South Africa, we need to have an understanding of the centre for theological inquiry in Princeton
Summary
The notions of spirituality, democracy, social cohesion and public theology are explored, albeit briefly. It argues that spirituality remains important today as many people – especially those still on the underside of history – continue to strive to make sense of their relationship with their Creator. The notion in question, in my view, has not received the needed attention at least within the ambit of academic theology1 in South Africa.
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