Abstract
The article sets out to demonstrate that Steve de Gruchy’s model of Theology and Development (T&D), as opposed to Theologized Development or Developmental Theology, is a creative and an authentic paradigm which is in continuum with African Theology of Reconstruction (ATOR) and other theological initiatives in postcolonial Africa. As a post-colonial and/or post-apartheid theologian, De Gruchy addresses cutting-edge issues facing our contemporary society such as health, poverty, environment, sustainable livelihoods, the South-North divides, fair trade, the racial equation, the reconstruction of our social consciousness; and indeed, the changing circumstances in post-colonial (south) Africa. In its methodology, the article also hypothesizes that Development and Reconstruction are two sides of the same coin, with one clear motif, though with some distinctions. It then goes on to point out the possibility that the Leadership and Development programme that was started by Klaus Nürnberger at the then University of Natal, Pietermaritzburg, logically preceded de Gruchy’s Theology and Development (T&D) programme which continues to date, despite his demise in 2010. On the whole, the T&D and ATOR are largely seen as livelihoods theologies “from the other side of the river” that are geared towards sustainable living, especially with reference to the African context in the 21st century. Steve de Gruchy’s contribution to development studies is certainly critical considering that he published extensively on the same; and even headed the Theology and Development programme at the then University of Natal (now KwaZulu-Natal). His approach turns out as the beacon that maps the way out as we focus on sustainable development and the post-colonial reconstruction of Africa.
Highlights
Several theological initiatives or themes have emerged in the post-colonial Africa
The article sets out to demonstrate that Steve de Gruchy’s model of Theology and Development (T&D), as opposed to Theologized Development or Developmental Theology, is a creative and an authentic paradigm which is in continuum with African Theology of Reconstruction (ATOR) and other theological initiatives in postcolonial Africa
It goes on to point out the possibility that the Leadership and Development programme that was started by Klaus Nürnberger at the University of Natal, Pietermaritzburg, logically preceded de Gruchy’s Theology and Development (T&D) programme which continues to date, despite his demise in 2010
Summary
Several theological initiatives or themes have emerged in the post-colonial Africa. Such initiatives include: African Women’s Theology (AWT) which was born in 1989 – whose chief proponent is Mercy Amba Oduyoye, a theology that insists on an inclusive two-winged theology of both men and women, rather than men alone; African theology of reconstruction (ATOR), where Africa is metaphorically seen as an existing ‘wall’ that needs holistic rebirth, renaissance, renovation and rejuvenation, a theology which was born in March 1990, and whose chief proponent is Jesse Mugambi; Afro-Pentecostalism theological model (Gathogo) where Pentecostals in Africa embrace elements of culture, unconsciously or consciously, in their discourses and eventually employs an all-embracing approaches in their theologies – unlike in the twentieth century where they were too pietistic and eventually focussed more on unrealised eschatology (future or mere heavenly concerns) as opposed to realised eschatology (present realities and concerns of the people), and Steve de Gruchy’s Theology and Development (T&D) model, where an interplay of theology and economic discourses becomes the vogue, among others. Steve de Gruchy’s Theology and Development model does not appeal to issues of culture with great urgency, other post-colonial theologies of Africa take the cultural context as a strong starting point This resonates well with African theology as John Mbiti, the de-facto founder noted, in as early as the 1960s. While Black Theology of South Africa in post-apartheid South Africa has shifted its theological gears albeit ‘quietly’ as some of its concerns have changed considerably, her current concerns are, in my view, in tandem with those of other initiatives Her concern for an Ubuntu (humane) society, free from xenophobia, land injustices, economic instability, gender disparities, racial supremacy, quality education, decolonisation of the mind, reverse imperialism, corruption, and neo-colonialism, among others, remains critical.. Schema of theologising from Developmental Theology? Any clear points of departure with Jesse Mugambi’s African Theology of Reconstruction? Such concerns inform this article
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