Abstract
Taking a socio-historical approach, this chapter traces history from World War II (WWII) and illustrates the various instances in which economics and politics intersect with theological themes. After WWII the dominant paradigm in theology tilted towards a moral economy by focusing on issues of fairness, justice and peace. This chapter argues that, in view of the triumph of global capitalism since 1989, the future and relevance of theology is located within spaces that provide ethical and moral influence towards fairness and justice, thus agreeing with the central message of Jesus of Nazareth.
Highlights
At the aftermath of Zuma’s Nkandla scandal where he was alleged to have mismanaged more than 250 million rand while renovating his private residence, the Chief Justice of South Africa, Justice Mogoeng Mogoeng said that to avoid corruption, South Africa needs leaders with moral integrity (Raborife 2016)
The negative effects of capitalism, since the dawn of the Enlightenment, which includes a growing inequality, were not fully envisaged (Hokheimer & Adorno 1972:6). These negative effects were felt much more within former colonial countries in Africa, Latin America and Asia where the postcolonial era showed little dividend for the livelihoods of the people because global capitalism is stronger than local markets (Touraine 1971:14)
How do we balance the contradiction? Importantly, what forms or strategies can be expressed or lived through the moral economy? From the above brief historical survey, for the most part, the theology which emerged after World War II (WWII) was critical towards issues of economic disparity by calling for peace and justice
Summary
At the aftermath of Zuma’s Nkandla scandal where he was alleged to have mismanaged more than 250 million rand while renovating his private residence, the Chief Justice of South Africa, Justice Mogoeng Mogoeng said that to avoid corruption, South Africa needs leaders with moral integrity (Raborife 2016). An inquiry into the nature and causes of the wealth of the nations, which became the hymnbook for those who clamoured for capitalism, Adam Smith (1976:351), the father of modern economics, wrote that to benefit all, a new economic paradigm, was needed His writings can be seen as protest against feudalism, which he accused of creating a hierarchical social order in which the majority of peasants paid tribute to the kings, lords and the church. Adam Smith’s (1976:15) critique of feudalism was not meant to promote capitalism, to the contrary, writing from the context of pre-industrial England, Smith criticised those who accumulated wealth at the expense of the poor (positional goods). Similar movements in the form of black theology exist in South Africa
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.
