The CIHA Blog presents two theological reflections focusing on the idea of reconstruction as a framework for the restoration of human dignity in Africa. Here we bring to you the first one titled “The importance of African theology of reconstruction in contemporaneity.”
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By Canga Manuel Mazoa and Santana S. Cafunda
INTRODUCTION
The current context is marked by deep crises in interpersonal relationships, giving much space to individualism and indifference towards the other and nature. In view of these attitudes, the Church is called to update the Good News of Jesus in the heart of the world, promoting human dignity, above all, in the African context. The African Theology of Reconstruction presents itself “as an ideal approach at a time when the continent intends to renew itself (Matumona 2008:26).
CURRENT CONTEXT: CRISIS AND SEARCH FOR MEANING
Contemporaneity is marked by great and impacting transformations. People talk of a society permeated by an exacerbated individualism without fixed, capitalist references, where money dictates the norms of relationship and the self takes care of itself in such a way that it becomes a social disease, whose symptoms can be a kind of untying and social isolation, disengagement, release-letting go, fugacity, etc.
The individual who does not have solid inner resources to adjust, give meaning and values to events, who does not have sufficient self-confidence, feels even more vulnerable and is forced to establish himself, since he does not find support in the community. He often plunges into an atmosphere of tension, anxiety, and doubts, which makes his life difficult. He cannot always find pleasure in living (Le Breton 2018:9-10).
Many African men and women thrown into this situation experience denial of human dignity. In an age of great polarization and inversion of values,
Faith in Jesus Christ is challenged permanently, as is the proclamation of the Gospel itself. Christians and Christian communities are aware that ‘new circumstances affect religious life itself. On the one hand, a more refined critical sense purifies it from a magical conception of the world and from certain superstitious survivals, and demands, every day, more adherence to a personal and working faith’ (CEAST 2006:5).
Therefore, the Christian must perceive reality and reflect on it in the light of faith. And the African theologian can help in this process by using African Theology of Reconstruction.
AFRICAN THEOLOGY OF RECONSTRUCTION
Theological reflection always accompanies the dynamics of the times. In our time there is much talk of theological perspectives, as a corollary to the intuitions of the Second Vatican Council (1962-1965). The post-conciliar Church, in an attempt to qualify its evangelizing mission, took on itself the need to update itself by proposing a return and rediscovery of the purest sources of faith and revelation to better respond to the signs and challenges of the present time. In addition, theology and synods flourish in the particular Churches. In the same spirit, there were two more significant ecclesial events for the African continent: the 1974 Synod of Bishops and the 1994 African Synod. In them, contextual theological perspectives of remarkable importance for the Church in Africa can be seen. This explosion of African theological perspectives coincides with one of the most significant moments in history, the 60s and 70s, the phase of the independence movements in the continent. Such movements assume for themselves the need to reconstruct the continent that was looted, fractured at various levels, particularly at the levels of human, economic, political and religious dignity. It was also at that time, in 1968, that the first official pontifical document that recognizes African culture appears, placing it alongside other universally recognized cultures: the Message Africae Terrarum, by Paul VI. The document emphasized, among the countless African values, the dignity of the human person (Paulo VI 1968:9).
It is within this historical framework of theological reflection and countless difficulties on the continent that in the 1980s and 1990s African Reconstruction Theology emerged. It was founded by the Congolese theologian Kä Mana and Kenyan Jesse Mugambi (Matumona 2008:72). At the heart of the reconstruction of the continent is the reconstruction of the human person, of African men and women whose dignity is still denied in many cases.
The Angolan theologian Muanamosi Matumona proposes the African Theology of Reconstruction as a timely theological reflection for the present times. The first reconstruction theologians focused on liberation and reconstruction in the political sphere, however for Muanamosi this theology must not only remain in the political humanistic sphere. It must “take seriously the fundamental fact of the faith, following, moderately, and in the light of the Gospel, socio-economic, political and cultural problems” (Matumona 2008:201). This theology considers the Christian mystery as a whole. It aims to understand the time of God in the time of the world and act (Ibid.).
The theology of reconstruction offers a privileged place from which Christ can be found by Africans and where the notions of salvation and reconstruction take on greater meaning. It values the religious and historical experience of the African peoples. It is possible to discern more clearly the true renewal, which is one of the essential objectives of African Reconstruction Theology. Thus, it serves very well as a pastoral model, above all, in this time of profound crises and search for meaning. It indicates a movement of conjugation between faith and life, theory and practice, word-event. And, therefore, it presents itself as “ideal at this time when Africa intends to renew itself, overcoming, with the help of the reflected and lived faith, the difficulties of various orders it faces” (Matumona 2008:26).
To African theologians, particularly Angolans, African Theology of Reconstruction offers the most appropriate way of theologizing their reality taking into account the desires of the human heart, as the council appeals, “the joys and hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ” (Matumona 2008:201). This is also the background of this theological current that imposes itself as an ideal “for African Christians to find and recognize the God of the Bible as the God who provides life in abundance in Jesus Christ, God who accompanies their situation, God who is able to free the continent from its ills. This is urgent and important, because the reality is in sight” (Matumona 2008:84-85).
AFRICAN THEOLOGY OF RECONSTRUCTION AS A FRAMEWORK FOR THE RESTORATION OF HUMAN DIGNITY
As we have seen, African Reconstruction Theology “must strive to understand God’s time in the time of the world and act in order that Africa ceases to be a continent of suffering and misfortune so that it lives in a new time and becomes a land of good hope” (Matumona 2008:201). Looking at the African reality, countless situations, both material and existential, call for serious and authentic reconstruction. This task does not belong to a person or institution exclusively. On the contrary, it needs to involve everyone if it is to be effective.
The paths that lead to an authentic reconstruction first goes through the correction of the superficial view that many people have of themselves, considering themselves inferior in relation to those who have power or some social and economic status. Even though they are in their own country, some people tend to manifest a reduced vision of themselves, considering themselves as suffering people, with little luck, or as condemned to a precarious life in a rich country. Just look at the relations between the governing and governed regarding the distribution of basic necessities like drinking water, electricity, health, and education. Some have everything while others have nothing, when in fact everyone deserves to enjoy the common goods with dignity. Correcting this discrepancy requires the mobilization of creative energies and to initiate new paradigms.
Notably, we need to highlight and affirm self-love, and take it as a key to reconstruction. This self-love is nothing but acceptance of oneself, and others as gifts from God. It is to walk through life with an open conscience, establishing healthy relationships with others who share the same story and seeking together satisfactory paths of achievement. Likewise, it is essential to rescue cultural identity and assume it as part of the wealth of a people, which in itself reflects the face and presence of God. Resuming the taste and appreciation for what is local – the language, cuisine, music, proverbial literature, handicrafts, theatre, and the spirit of the zungueira woman (angolan term given to those who sell things in the streets). This ideology characterizes resistance in the face of adversity; respect and affectionate dialogue with the elderly; the attentive and unhurried look at reality, questioning it and looking for joint solutions.
Another urgent factor for reconstruction is the creation of healthy economic relations. Africa’s new form of enslavement is foreign debt and because it is so high, it now condemns the future of many African nations, making them eternal beggars and dependent on financially well-off countries and organizations. It is true that all countries in the world have debts; however, there are debts that could be better rationalized or even avoided. This is because in addition to not benefiting the majority of the people, these debts end up making the poor poorer, undermining health services, increasing the cost of living, creating massive unemployment due to bankruptcy of local small and medium-sized companies and the lack of financing.
CONCLUSION
Realizing that we are in new times of ethical crisis, but also of evaluating our being in the world, our condition of life, the divine project of human realization that points to another cultural value of the utmost importance, solidarity is a task of the African Christian and above all, of theologians.
To illuminate pastoral reflection in this new era, African Theology of Reconstruction imposes itself as a reliable paradigm in interpreting the existential realities of Africans and the realization of human dignity though divine lenses.
REFERENCES
EPISCOPAL CONFERENCE OF ANGOLA AND SÃO TOMÉ (CEAST), 2016. Directory for catechesis. Luanda: CEAST.
Le breton, D 2018. Disappearing from you: a contemporary temptation. Petrópolis: Vozes.
Matumona, M 2018. African theology of reconstruction as a new epistemological paradigm. Lisbon: Rome.
Paul VI, Pope 1968. Africae terrarum message: on the religious, civil and social promotion of Africa. Petrópolis: Vozes. Second vatican council 1965. Pastoral Constitution Gaudium et Spes. In: Vatican Compendium II: constitutions, decrees, declarations. 29. ed. Petrópolis: Vozes, 2000. p. 143. (December 7).
About the Authors
Canga Manuel Mazoa, born in Angola. Frade da Fundação da Imaculada Mãe de Deus de Angola (FIMDA) linked to the Imaculate Conception Province of Brazil. Studied philosophy at Chatolic University of Angola-UCAN. Currently is finishing his theological studies at Franciscan Theological Isntitute of Petropolis (Brazil-RJ). Email address: canga.mazoa@mail.itf.edu.br
Santana S. Cafunda, angolan. Studied philosophy at Catholic University of Angola-UCAN. Currently is finishing his theological studies at Franciscan Theological Institute of Petropolis (Brazil-RJ). Email address: kafusfratele@gmail.com.