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These essays represent a forceful, relentless engagement with the political, social, economic, and theological pillars upon which South African apartheid rested. In the renewed struggles against global apartheid, Boesak's writings, in their theological grounding and with their social and political challenge, come across as alive, relevant, and powerful as they were in the struggle against South African apartheid, offering valuable insights and lessons for ongoing justice struggles today.
- Sales Rank: #3002032 in Books
- Published on: 2015-07-14
- Released on: 2015-07-14
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .43" w x 5.50" l, .45 pounds
- Binding: Paperback
- 188 pages
Review
''These are groundbreaking essays. Allan Boesak not only courageously exposes the racism which has for so long disguised itself in Calvinist garb; he also respectfully points the way to a revitalizing reformed Christianity. Black and Reformed is a must-read for all who care about the continuing reformation of the church.''
--Richard J. Mouw, Former President, Fuller Seminary, Pasadena, CA
''When Allan Boesak returned Calvinism to its biblical and liberating roots, he launched a revolution that led to the dismantling and demise of South Africa's racist apartheid theology.''
--Curtiss Paul DeYoung, Executive Director, Community Renewal Society, Chicago, IL
''Black and Reformed is the only treatise that lucidly reasons that one can be Calvinistic while embracing liberation theology.''
--J. Alfred Smith Sr., Professor Emeritus, American Baptist Seminary of the West, Berkeley, CA --Wipf and Stock Publishers
About the Author
Allan A. Boesak received his PhD in Theology from the Protestant Theological University (Netherlands) in 1976, the same year of the Soweto Uprisings which marks his entry into public life in South Africa. As President of the World Alliance of Reformed Churches he called for the formation of the United Democratic Front to advance the anti-apartheid movement in 1983. He has written seventeen books and has received numerous awards, including the Martin Luther King Jr. Peace Award. He now holds the Desmond Tutu Chair for Peace, Global Justice and Reconciliation Studies at Christian Theological Seminary in Indianapolis.
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11 of 19 people found the following review helpful.
Allan Boesak is a Monster
By Ehud would
Black and Reformed is one of the seminal works of Allan Boesak and a part of the greater canons of both Black Theology as well as the broader category of Liberation Theology. It is of interest for various reasons, not least of which is its claim to be written from the Reformed and Calvinistic perspective.
(At this point I must make a disclaimer that any of a conservative Reformed point of view with heart conditions or a disposure to hypertension ought to steer wide of Mr. Boesak's writing; it's sure to raise one's blood pressure.)
As a preeminent Black Theologian, a figurehead of the South African anti-Apartheid movement, an ordained minister of the Dutch Reformed Mission Church and the one-time elected President of the World Alliance of Reformed Churches his writings have had a regrettably significant impact not only in geopolitics but also on modern Reformed Theology.
"Allan Boesak not only courageously exposes the racism which has for so long disguised itself in Calvinist garb; he also respectfully points the way to a revitalizing reformed Christianity. Black and Reformed is must reading for all who care about the continuing reformation of the Church." (Richard J. Mouw, Prof. of Philosophy, Calvin College)
Since this book is something of a holistic argument against Apartheid one might think it has a rather punctiliar focus on old South Africa but such is not the case. The author argues against Apartheid in the broadest terms so as to address all of White Christendom's interactions with outlying races. As he points out, `Apartheid' means simply, apart...hood, as in "separate neighborhoods" or in American vernacular, segregation. In this sense, it has universal application.
The major thesis of the book is shocking, albeit of little surprise; Mr. Boesak forthrightly declares Apartheid in all its forms not only "Sin", but "Blasphemy" and "Heresy" as well. He juxtaposes these assertions to the fact that "Apartheid was born in the church and even today it finds theological justification in the Afrikaans-speaking Reformed churches." (p.48) "Apartheid was born out of the Reformed tradition." (p.85) "It was born in and continues to be justified out of the bosom of the Reformed churches." (p.102) Of course, there are many in the Reformed churches now who would still deny segregation to have been an historical ambition of Reformed theology but they find themselves' greatly at odds with official resolutions of the Reformed church on such matters: "As a church, we have always worked purposefully for the separation of the races. In this regard apartheid can rightfully be called a church policy." (Kerkbode, official mouthpiece of the Dutch Reformed church, 1958, p.106)
And he goes on to say that he offers "what the god of the missionaries could not give...because that god was too much the god of whites...This, he says, is what I hope African Christianity can bring to West Europeans and North Americans...This seems to me to be the gospel truth." (p.51)
All that is to say that he acknowledges the theory of racial segregation to have deep roots in traditional, orthodox Christianity, especially in the Reformed tradition. But he counters this fact by anathematizing the near entirety of what he acknowledges to be historical Christian orthodoxy! He even goes so far as to declare the very missionaries who brought the gospel to his people to be outside the church!
But he does not leave the matter there; after the posthumous banishment of the very men who originally brought the gospel to his peoples' ears, he offers as an alternative to the well-worn views of traditional Christianity: A new Christianity, an African Christianity--the true Christianity!
To hedge the readers' likely tendency to mistake his language as an indulgence in generalization or hyperbole, he elaborates for us, telling us precisely what groups were the most ardent disseminators of the Calvinist racial heresy: "Dutch Calvinists,...French Huguenots, Scottish Presbyterians and Swiss missionaries...The God of the Reformed tradition was the God of slavery, fear, persecution, and death." (p.83) "...racism is an inevitable fruit of the Reformed tradition." (p.86)
One of his grievances which he says reveals White Christianity as racist heresy is that it does not recognize that "the whole human race is united by a sacred bond of fellowship." (p.90) and that Christians ignore this truth "only at the risk of blasphemy."(p.96) He goes on to explain that Whites' sinful aversion to such things stems largely from their "'holy war' on communism." (p.98)
Not surprisingly, Mr. Boesak demands that White Reformed Christianity conform to the universal open-borders agenda of the World Council of Churches. We are told that any church out of conformity with these new principles will be deemed Apostate. Inorder to avoid such censures Whites must racially integrate all relations--nations, communities and families. The concept of integration is so central to his worldview that he recklessly exclaims, "If apartheid is Christian, take your Christianity and go to Hell."(p.131) His god is not the tri-une God of scripture. His god is Unity itself and that to the detriment and destruction of the worshippers of the true God, especially Whites."
The only thing more startling than Mr. Boesak's views is the fact that he and others like him have taken the field in virtually all corners of Christendom today! He has persuaded White Christians to believe that the historic sociological doctrines of European Christendom marks the old heroes of the faith as Blasphemers and Heretics while the true faith is declared a distinctly Unitarian/ Marxist/ African Christianity!
Throughout the book Mr. Boesak falls back redundantly on a mega-theme comparing Blacks universally to Israel in Egyptian bondage. He says that Blacks have been subject to slavery ever since their first contact with White Christians and that they remain so to present. Following the Israelite parallel he demands, "Let my people go."
Such a powerful association cannot be but taken seriously. The question is whether or not the association is an appropriate one in the first place: When Moses made his declaration of Israelite liberty to Pharaoh he said, as Mr. Boesak has, "Let my people go." But the distance between the call of African liberation is as far the substance of Israelite liberation as the east is from the west. This is made clear by the philosophical ideology which undercoats Mr. Boesak's patina of biblical verbiage. He asserts that African freedom means that Whites must aggressively and forcefully integrate their nations, communities and families without qualification--any who fail to do so are to be regarded as outside the faith. All White countries must dissolve their borders as the antiquated remnants of the old racist heresy. White communities and families must set out purposefully to ensure that they are never again anything like they were in the past because the old Christian world was precluded from the faith on the basis of being distinctly White. As he says, "Ethnicity is inseparable from racism, however subtle it may be."(p.116)
That is to say that when Mr. Boesak demands of Whites that we "Let [his] people go", that he is in fact demanding that we let them in. Why? "...to redistribute the wealth of the country."(p.119) and for access to White women (most of p.133).The definition of freedom (for them) is their ability to invade our territories and pillage without resistance. Any and all such resistance is considered damnable Heresy.
Speaking of Black children he says, "we must not betray the blood of [our] children."(p.117) and "We must continue to work for a safe and secure future for our children." (p.118) Ironically, this is almost identical to the White Nationalist slogan "We must secure the existence of our people and a future for White children." (The Fourteen Words, David Lane) But Mr. Lanes' slogan marks him putatively as the definition of a racist while Mr. Boesak's near identical statement is taken as the definition of social justice! The modern church has reconciled such hypocrisies in their thinking through yet another form of racism--lowered expectations. Self-preservation is considered a thoroughly Christian endeavor so long as the objective of said policies isn't the preservation of Whites.
Let me conclude with a simile of my own: Suppose the Big Bad Wolf declared the Three Little Pigs to be Heretics and that the only way for them to be absolved was to renounce their segregationism by letting him into their respective homes. Whether or not the Pigs were comfortable with letting this very pushy and self-righteous predator into their homes wouldn't matter because the Wolf had gained the political wind of the institution to blow down the Pigs' houses because they were poorly constructed of false ideas of liberty, justice and the Faith. Such little pigs would inevitably be gobbled up as they lay in the ruins of their homes; but the Pig who built his house on solid Christian principle, acknowledging his duty to family, community and nation--he and his would live. All the rest would, in one respect or another, fittingly be turned into Ham.
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