CONFESSION OF BELHAR PDF

Amos , ; Luke A woman of tremendous historical and theological significance in the life of the Presbyterian church died this past week. Besides that historical moment, Cannon, who taught at my alma mater Union Presbyterian Seminary, was a pioneer in the field of womanist theology and ethics. Regrettably, I never had a class with her. Womanist theology is a field that brings the truly unheard forward, hearing the voices of women of color in theological study.

Author:Vitaur Dikinos
Country:Martinique
Language:English (Spanish)
Genre:Travel
Published (Last):23 November 2019
Pages:463
PDF File Size:3.20 Mb
ePub File Size:11.47 Mb
ISBN:616-2-41252-799-2
Downloads:77887
Price:Free* [*Free Regsitration Required]
Uploader:Malatilar



Amos , ; Luke A woman of tremendous historical and theological significance in the life of the Presbyterian church died this past week. Besides that historical moment, Cannon, who taught at my alma mater Union Presbyterian Seminary, was a pioneer in the field of womanist theology and ethics. Regrettably, I never had a class with her. Womanist theology is a field that brings the truly unheard forward, hearing the voices of women of color in theological study.

For centuries theology was a field dominated, frankly, by old white men I mean older than me, even. In the s and 60s both women and African-Americans became more prominent, pointing towards the ways that traditional theology had been anything from indifferent to downright abusive to both the use of theology to justify slavery being one glaring example. But black theology and feminist theology, as they came to be called, shared the same blind spot: women of color.

It was this blind spot that Dr. Cannon, in her characteristic gentle but firm way, called out, challenging both of those theologies that noted the neglect of their own to realize that, in some way, they could also be neglectful of others. Cannon was — in a far more gentle and encouraging way — a counterpart to the prophet Amos, whose words are heard in our Old Testament reading today.

Unlike most of the prophets whose words or deeds are recorded in scripture, Amos came from nowhere. In fact, he was a practitioner of one of the lowest possible jobs of all in Israelite society: he was a shepherd. From this much-scored role Amos was called forth by God to deliver some of the most blistering prophetic utterance Israel had ever heard. Enacted after elections in installed an Afrikaaner-dominated National Party in power, apartheid was a system of laws designed to keep that Dutch-descended white minority by a substantial margin in power over a large nonwhite majority.

Perhaps more disturbing was the enthusiastic embrace of apartheid in many of the churches of South Africa. The degree to which South African churches participated in apartheid is striking, nonetheless. Take the Dutch Reformed Church, for example.

Clearly under apartheid blacks could not be allowed; hence the Dutch Reformed Church in Africa was formed as a segregated denomination. Finally, due to an influx of immigration from India, the Reformed Church in Africa was created to keep that population separate as well. The international community, and churches around the world as well, were only goaded to react after violence against blacks at a protest in Sharpsville in , and again at Soweto township in Even then, the impetus came not from the outside, but from within the nonwhite South African churches, particularly the Dutch Reformed Mission Church, which challenged world Reformed bodies to call apartheid, a system that denied the possibility of reconciliation between peoples, for what it was: heresy.

The argument was simple: the good news of the gospel cannot be separated from the divine drive to reconcile all peoples unto Christ. In response to this international affirmation of their plight, the DRMC at its synod later that year drafted the Confession of Belhar, a response to the practice of apartheid and an affirmation of the hope of reconciliation in Christ.

The DRMC submitted it to its member churches for four years of consideration, and it was formally approved in The Confession of Belhar is deliberately and consciously modeled on the Barmen Declaration; a citation of scripture, an affirmation of the faith, and a rejection of false doctrine for each portion of the confession.

It is divided into three parts, significantly ordered Unity, Reconciliation, and Justice. That order is indeed significant. The church desires unity in Christ, but unity cannot happen without reconciliation. Nothing could be farther from the truth. Belhar speaks without reservation. There is no accommodating, trying to please differing parties. And it speaks these words not from a committee of white onlookers, but directly from those whose faces had met the boot heel of state enforcement of apartheid far too many times.

And this is why Belhar may be the most important confession in our book. The Reformation-era confessions also enjoyed the patronage of kings and princes. The Confession of was a product of a denomination with national reach and a rather high general level of affluence among its membership. For the first time, churches in the Reformed tradition listened to the persecuted, took their words to heart, and recognized them as inspired and meaningful for the whole church.

Those churches also took a dramatic step towards recognizing the truly global scope of the church — rejecting a model that only listened to European and North American voices and hearing from a church from the global South, rather than dictating theological terms to it.

This confession matters, a lot. Clearly the world, not to mention this country, has not successfully negotiated the true enactment of justice for all, reconciliation in Christ, and unity with God and one another that the confession calls for.

We have a lot of work to do, to be sure. But Amos still thunders at us, reminding us that short of insistently pursuing that justice, all else we do is in vain. Hear these affirmations on justice from the third section of Belhar: that the church must therefore stand by people in any form of suffering and need, which implies, among other things, that the church must witness against and strive against any form of injustice, so that justice may roll down like waters, and righteousness like an ever-flowing stream; that the church as the possession of God must stand where the Lord stands, namely against injustice and with the wronged; that in following Christ the church must witness against all the powerful and privileged who selfishly seek their own interests and thus control and harm others.

Like this: Like Loading

ET1102 DATASHEET PDF

Sermon: The Confessions: Confession of Belhar – Against Unjust Authority

According to the Belhar Confession, unity is both a gift and an obligation for the church. Another key theme of the Belhar Confession is the dichotomy of reconciliation and the justice of God. According to the confession, God is the God of the destitute, the poor, and the wronged, and for this reason the church should stand by people in any form of suffering. It claims that individual, racial and social segregation is sin, and that all forms of segregation always lead to enmity and hatred. Although the NGK is eager to join the new denomination, it has decided not to compel existing members to submit to the confession. Initially, the NGK rejected the confession as being a political document or as a statement of Liberation Theology.

BUG JARGAL VICTOR HUGO PDF

The Belhar Confession

.

AEU VERTRAG PDF

The Confession of Belhar Is Adopted by the Presbyterian Church (U.S.A.)

.

LM3876 PDF

Belhar Confession

.

Related Articles