Ubuntu theology is a Southern African Christian perception of the African Ubuntu philosophy which recognizes the humanity of a person through a person's relationship with other persons. [1] It is best known through the writings of the Anglican archbishop Desmond Tutu, who, drawing from his Christian faith, theologized Ubuntu by a model of forgiveness in which human dignity and identity are drawn from the image of God. Human beings are called to be persons because they are created in the image of God. [2]
The idea of Ubuntu has always existed in the oral cultures of Southern Africa, but there appears to be three significant developments in its application to the peoples of Southern Africa that have endeared it to the larger world. The first development may be traced to the emergence of the concept in print at about 1846, when the concept was adopted as a post-colonial term used in reference to the return of African dignity after the dehumanization by colonization. It became, then, a concept to affirm and assert the sense of peoplehood of Southern Africans in distinction from their colonial definitions and dehumanizations. [3]
Although the term Ubuntu had long existed in the Zimbabwean context, a second phase of its development may be discerned in the 1990s when the term gained prominence in the midst of South Africa's transition from the apartheid regime to a more robust democracy that included all races. Siphamandla Zondi says the dictum "I am because you are" became the doctrine of Ubuntu that changed the political landscape of South Africa from colonial humanism of separate races unto a decolonized one based on the restoration of true humanism. [4]
A third phase was a specifically theological one: it was the movement of Ubuntu from an African philosophy based on African values of community and kinship to Christian values and identity with the creator God. This move was significantly promoted by Desmond Tutu and other South African theologians in the context of South African recovery from the pains and brokenness of apartheid. These theologians anchored Ubuntu in the Christian ideals of forgiveness and reconciliation as gifts from God critical for peaceful communal co-existence. [5]
Tutu, as chairperson of the Truth and Reconciliation Commission of South Africa between 1996 and 1998, and operating from the premise of faith, theologizes the Ubuntu concept by anchoring it beyond community into God through the biblical category of the imago Dei. Tutu sees all realms of life in relation to God and all humanity as created in the image of God. It reasons that an understanding of the createdness of all humans in God's image would lead to affirming the dignity of one another. [2]
Desmond Tutu uses descriptive words to speak about Ubuntu intimately binding it within Christian principles of goodness. He describes the person true to Ubuntu as one who is "generous, hospitable, friendly, caring and compassionate." He says it as a state in which one's "humanity is caught up and inextricably bound up" in others. Tutu says of Ubuntu "I am human because I belong, I participate, I share." In this form, Tutu's use of Ubuntu is an "I am because we are" concept that encourages the person to the responsibilities of communal good and makes one find one's good only in the communal good. [6]
The theology of Ubuntu is deeply embedded in African spirituality – a spirituality that is central to life and transforms all human relations. As Suzanne Membe-Metale affirms, Ubuntu is a spirituality that enables mutual sharing and satisfaction and is illustrated in the biblical account of the disciples sharing all they had with one another so that no one lacked anything (Acts 4:32–35). [7]
Ubuntu theology affirms the interaction and relationship among persons in which everyone's humanness is recognized and affirmed. It is the philosophy of reconciliation and forgiveness that expresses "respect for a person's dignity irrespective of what that person has done." [8] In this theology and ideology, Tutu seeks restorative justice over against retributive justice to give opportunity for the healing of both the oppressed and the oppressor as children of God.
Ubuntu theology is based on inherent value for individuals and their relationships within communities, thus mixing African culture and biblical teaching. [9] Faustin Ntamushobora holds that this sense of community is supported by Paul's explanation in 1 Corinthians 12:12–31, in which the apostle discusses unity in diversity. [10]
Ubuntu promotes the idea that people are truly human only in communities in the full expression of the koinonia and finds the best manifestation of this in the church, which is the space in which life in relation to God and to one's neighbour is nourished by worship and fellowship. [2]
Ubuntu recognizes the humanity of all as created in the image of God, thus making the imago Dei the essence of humanity's identity. The imago Dei foundation of Ubuntu determines humanity and denies any one or any institution the right to decide the superiority or inferiority of the other. [2]
Michael Battle has argued that Ubuntu theology is too heavily based on the advocacy of the person of Desmond Tutu and the South African society. This is because Tutu's influence as a spiritual leader and chairperson of the Truth and Reconciliation Commission in South Africa gave him power to introduce and pursue an ideology that spoke to the good of both the black and white races. [11]
Molly Manyonganise holds that, as originally developed, Ubuntu theology is not gender inclusive. As an ideology that is gaining wide African acceptability, theologians have expressed concern at the lack of gender inclusivity in the discourse of Ubuntu especially with the patriarchal societies of Africa where the identity of a person is determined by the male. [12]
John W. de Gruchy has stated that Ubuntu theology is chiefly ecclesio-centric in that the church is seen as the only place for nurture and flourishing of communal relations. [13] In this position, Ubuntu is seen not to sufficiently integrate the totality and diversity of creation.
Neville Curle has stated that There are many definitions of Ubuntu. All of them point to the humanity required from the individual and the recognition of the other person’s being. Few refer to the voluntary nature of that humanity and recognition, nor do they expand the horizons to include not only one’s produce, but one’s productive assets; even one’s life. For uBuntu to be Ubuntu, the freewill offering of that love for one’s fellow man or woman is paramount—‘This is how we know what love is. Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters’ (1 John 3:16). [14]
Moreover, Ubuntu theology speaks specifically to the multi-racial reconciliation of the South African challenge. [13] In this way, it is a purely contextual theology. For while restorative justice may work within the South African context, there are concerns as to whether justice is fundamentally achieved if issues are not adequately discussed.
The Truth and Reconciliation Commission (TRC) was a court-like restorative justice body assembled in South Africa in 1996 after the end of apartheid. Authorised by Nelson Mandela and chaired by Desmond Tutu, the commission invited witnesses who were identified as victims of gross human rights violations to give statements about their experiences, and selected some for public hearings. Perpetrators of violence could also give testimony and request amnesty from both civil and criminal prosecution.
Total depravity is a Protestant theological doctrine derived from the concept of original sin. It teaches that, as a consequence of the Fall, every person born into the world is enslaved to the service of sin as a result of their fallen nature and, apart from the efficacious (irresistible) or prevenient (enabling) grace of God, is completely unable to choose by themselves to follow God, refrain from evil, or accept the gift of salvation as it is offered.
Repentance is reviewing one's actions and feeling contrition or regret for past wrongs, which is accompanied by commitment to and actual actions that show and prove a change for the better.
Ubuntu describes a set of closely related African-origin value systems that emphasize the interconnectedness of individuals with their surrounding societal and physical worlds. "Ubuntu" is sometimes translated as "I am because we are", or "humanity towards others". In Xhosa, the latter term is used, but is often meant in a more philosophical sense to mean "the belief in a universal bond of sharing that connects all humanity".
In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.
Miroslav Volf is a Croatian Protestant theologian and public intellectual and Henry B. Wright Professor of Theology and director of the Yale Center for Faith and Culture at Yale University. He previously taught at the Evangelical Theological Seminary in his native Osijek, Croatia and Fuller Theological Seminary in Pasadena, California (1990–1998).
The governmental theory of the atonement is a doctrine in Christian theology concerning the meaning and effect of the death of Jesus Christ. It teaches that Christ suffered for humanity so that God could forgive humans without punishing them while still maintaining divine justice. In the modern era, it is more often taught in non-Calvinist Protestant circles, though Arminius, John Wesley, and other Arminians never spoke clearly of it. It is drawn primarily from the works of Hugo Grotius and later theologians such as John Miley and H. Orton Wiley.
The Anglican Church of Southern Africa, known until 2006 as the Church of the Province of Southern Africa, is the province of the Anglican Communion in the southern part of Africa. The church has twenty-five dioceses, of which twenty-one are located in South Africa, and one each in Eswatini, Lesotho, Namibia and Saint Helena.
Country of My Skull is a 1998 nonfiction book by Antjie Krog about the South African Truth and Reconciliation Commission (TRC). It is based on Krog's experience as a radio reporter, covering the Commission from 1996 to 1998 for the South African Broadcasting Corporation. The book explores the successes and failures of the Commission, the effects of the proceedings on her personally, and the possibility of genuine reconciliation in post-Apartheid South Africa.
Alan Michael Lapsley, SSM is a South African Anglican priest and social justice activist.
The "image of God" is a concept and theological doctrine in Judaism and Christianity. It is a foundational aspect of Judeo-Christian belief with regard to the fundamental understanding of human nature. It stems from the primary text in Genesis 1:27, which reads : "So God created man in his own image, in the image of God created he him; male and female he created them." The exact meaning of the phrase has been debated for millennia.
The Kairos Document (KD) is a theological statement issued in 1985 by a group of mainly black South African theologians based predominantly in the townships of Soweto, South Africa. The document challenged the churches' response to what the authors saw as the vicious policies of the apartheid regime under the state of emergency declared on 21 July 1985. The KD evoked strong reactions and furious debates not only in South Africa, but world-wide.
Michael Jesse Battle is an Episcopal moral theologian known for his works on spirituality, reconciliation, and the thought of Desmond Tutu.
Desmond Tutu was a South African Anglican bishop and theologian, known for his work as an anti-apartheid and human rights activist. He was Bishop of Johannesburg from 1985 to 1986 and then Archbishop of Cape Town from 1986 to 1996, in both cases being the first Black African to hold the position. Theologically, he sought to fuse ideas from Black theology with African theology.
A Human Being Died That Night is a 2003 book by Pumla Gobodo-Madikizela.
The Solomon Islands Truth and Reconciliation Commission (TRC) is a commission officially established by the government of Solomon Islands in September 2008. It has been formed to investigate the causes of the ethnic violence that gripped Solomon Islands between 1997 and 2003. The Truth and Reconciliation Commission is the first of its kind in the Pacific Islands region.
Christian theology is the theology – the systematic study of the divine and religion – of Christianity and Christian belief and practice. It concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:
John W. de Gruchy is a Christian theologian known for his work resisting apartheid. He is presently Emeritus Professor at the University of Cape Town and Extraordinary Professor at the University of Stellenbosch.
Reconciliation theology or the theology of reconciliation raises crucial theological questions about how reconciliation can be brought into regions of political conflict. The term differs from the conventional theological understanding of reconciliation, but likewise emphasises themes of justice, truth, forgiveness and repentance.
Political theology in sub-Saharan Africa deals with the relationship of theology and politics born from and/or specific to the circumstances of the region. Arising from the anti-apartheid struggle in South Africa and nationalist campaigns of the mid- to late twentieth century elsewhere, the increasing numbers of Christians in sub-Saharan Africa has led to an increased interest in Christian responses to the region's continuing issues of poverty, violence, and war. According to the Cameroonian theologian and sociologist Jean-Marc Éla, African Christianity "has to be formulated from the struggles of our people, from their joys, from their pains, from their hopes and from their frustrations today." African theology is heavily influenced by liberation theology, global black theology, and postcolonial theology.