Abstract
This article will reflect on the role of legitimate and authorised violence in state-making. This violence in the name of the good defines the state (Benjamin�s law-making violence) by the exclusion of others (Benjamin 1996). Law-making violence together with the violence that coerces or binds [religare] the public into a common understanding of the good (Benjamin�s law-maintaining violence) is at the exclusion of other interpretations of the good (Benjamin 1996). As the law-making and law-maintaining violence of the state is always at the expense of the excluded other, the excluded other will produce a counter violence of difference seeking a legitimate place within the common space of the republic (Benjamin�s divine violence). What is the church�s role in such a context of violence? Is the church�s role to help clarify and clearly define the good that will bind [religare] the citizens into a stronger and more prosperous and peaceful state � onward Christian soldiers marching as to war? Or is there another calling, to be disciples of Christ � with the Cross of Jesus going on before � and enter the space of violence beyond the knowledge of good and evil as peacemakers? These questions will be examined by bringing into dialogue �i�ek�s (1997) interpretation of Christianity with Derrida�s (2002) interpretation of hospitality, specifically in the violent South African context.
Highlights
The theme of the conference, ‘Violence in the democratic South Africa: A challenge to theology and the churches’, presupposes that there is a connection between violence in the democratic republic and theology and the church
What is the nature of this connection? To use terms such as: church, theology, violence, democracy and even South Africa is already a violence as these concepts cannot possibly be all inclusive and some interpretations or understandings of these concepts are always excluded
South Africa’s past and present is characterised by violence
Summary
Seeking the good (peace) of the republic: The violence against and of difference in defining the public space. This article will reflect on the role of legitimate and authorised violence in state-making This violence in the name of the good defines the state (Benjamin’s law-making violence) by the exclusion of others (Benjamin 1996). Law-making violence together with the violence that coerces or binds [religare] the public into a common understanding of the good (Benjamin’s law-maintaining violence) is at the exclusion of other interpretations of the good (Benjamin 1996). As the law-making and law-maintaining violence of the state is always at the expense of the excluded other, the excluded other will produce a counter violence of difference seeking a legitimate place within the common space of the republic (Benjamin’s divine violence). What is the church’s role in such a context of violence? Is the church’s role to help clarify and clearly define the good that will bind [religare] the citizens into a stronger and more prosperous and peaceful state – onward Christian soldiers marching as to war? Or is there another calling, to be disciples of Christ – with the Cross of Jesus going on before – and enter the space of violence beyond the knowledge of good and evil as peacemakers? These questions will be examined by bringing into dialogue Žižek’s (1997) interpretation of Christianity with Derrida’s (2002) interpretation of hospitality, in the violent South African context
Sign-in/Register to view highlights & summary Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
