Homosexuality: Reflections on African Political Theology Assignment

Homosexuality: Reflections on African Political Theology  Assignment Words: 1939

A gay rights advocacy group lives that, Acts of discrimination are usually due to ignorance, lack of respect, intolerance, and fear to name but a few. They are often exhibited through acts of physical, emotional and mental verbal abuse Conversely, the church in her commitment to preserve the purity of heterosexuality has not spared any moment to castigate these so called perverts. In a community of believers, one has been quoted saying, “all homosexuals should be shipped out of the country–they deserve to go to hell!

This is Just but a tip of an iceberg in the attempt to reflect the attitude in the tattletale. Evidence suggests a rich historical and cross-cultural complexity to the way in which homosexuals are understood and Judged. Africa has recently taken a leading role as a strong voice condemning same sex relationship. Both Uganda and Nigeria have actively led the pack by signing into law documents that stipulate gravely punitive measures to those found wanting in same-sex relationship.

Don’t waste your time!
Order your assignment!

order now

But what does this say about the church? It seems to me that most of our churches have had a ‘don’t ask, don’t tell’ policy concerning individual members while letting the current lattice discourse about gay marriage frame our public statements. A deeper interrogation of the conservative theological narrative suggests that the church could be stuck in a potentially dangerous stage of Mythic-Literalism characterized by devotionals, superstition, magic and fundamentalism.

Will holding extremely conservative view and hardening of positions work? Perhaps demonstrating a fundamental Christian willingness to engage in a respectful mutually informing dialogue is the most probable solution! As opposed to the priority focus upon positions, the church might want to support the urging of a desperate search for says of modeling willingness and ability to place relationship with Christ as the priority and the only starting point of constructively engaging conversation.

To continue to allow hardliner-ones to be the primary determinant of engagement of God’s people will definitely profess doom in finding a solution to this problematic situation. Homosexuality is as old as humanity. It is neither western nor African. It is a human problem. Therefore the issue cannot be approached one-dimensionally, that is, to declare it to be sin but go no further. That homosexuality is sin, should Just be a starting point. Too often, Christians touched by same-sex attraction -?? either personally or by a family member -?? avoid talking about it.

However, when same-sex Homosexuality: Reflections on African Political Theology and the Church Response By evanescent attraction can be treated as a real TTY that can lead to sin, the stigma can be ERM and same-sex attraction can be addressed in light of truth and in a loving way. Homophobic Politics in Africa Beyond the mounting stress caused by strained relationship between Africa and the West are two objections with respect to the problem of human sexuality. According to Kaki Masks, a Congregational Development Consultant, these include moral objection, and perennial struggle against neocolonialism. . Moral Objection According to this narrative, homosexual relationships are considered as totally incompatible with African culture, values and morality, fundamentally UN-African and contradict the structure and sanctity of gender roles, upon the stability of African societies rests. Granted, in Africa a person’s identity springs not from their individuality but from the community. Therefore cultures and morality are defined in arms of collective stability and the welfare of the community.

Individual behavior is a reflection of the community in which they belong. Does this stand true regarding the political systems, structure and leadership outcomes of the people we elect? African definition of family is man, woman and many children. Sex is therefore a means to procreation. Since homosexuality does not guarantee reproduction, becoming one is pursuing a relationship without responsibility or regard to community obligation. Making a choice not to have a child is considerably morally, socially and culturally responsible and bankrupt lifestyle.

Switching gender roles in this context is disrupting order and mocking {Bongo Nagasaki (Lou) or Oasis (Galilean) or Were (Lully)} Supreme Being’s design. In this regard, the African church response is characterized by siege mentality-the continuing anxiety that we are losing our authenticity and must therefore fight hard to grab it-at the expense of God’s love of course! 2. Neocolonialism Objection: Standing against perceived Western imperialism is not only a mark of courage but also an endorsement of a struggle to preserve African authenticity.

African intelligentsia continues to make attempts to redefine the continent away from the assumptions created by the Europeans. Hence, homosexuality can be comfortably termed as a new form of social imperialism out to frustrate the efforts to preserve African heterosexual values. In this regard, the narrative seeks to fulfill both deconstructing and stabilizing functions. The former is an attempt to redefine the moral, social, economic, cultural, political and spiritual image while the latter seeks to ground the authentic African worldview and suggests respect to African heritage.

Both functions are simply responding to socially constructed realities. Morality is defined as grounded on the collective stability of the community. Indeed that homosexual is not African cannot be refuted, neither does holding such a view present one as naive or out of mind. Conversely, we recall of Kabob’s sexual harassment of the pages, and the arrest of Rev. Canaan Banana of Zimmerman. Ironically, it was at that time, the western missionaries who put their lives on the line to condemn a rather shameful act of homosexuality in Africa.

If the church response sakes an-all embracing definition of morality and totaling narrative, we will only thrive on silencing rather that bring meaningfully transforming experience in the lives of the homosexuals. Stifling their voices and denying the reality of their existence will also help us Witt nothing but an impoverished e tort to see the heart o Christ planted in the skin of every culture Who will throw the first stone? No doubt, there is a marked growth of Christianity in Africa. However, it has been observed that most African Christians tend to be overtly conservative and Biblicists.

Yes, only overtly! Inside, however, there is some form of religious schizophrenia-with one part compelled to lip service to Christian expression, and the greater part which we are ashamed to acknowledge has felt our African-ones has been violated As celebrated theologian Esther Mambo puts it, ‘Most African Christians seem perpetually to oscillate between the strongly conservationist, cerci-centric theology, on one hand, and the indefatigable hold of Christian culture’. Like onion, we may Just be talking of a glossy silk on the outside, with rotten and hollow center.

Homosexuality is not foreign to Africa. From the gold mine in South Africa, to experiences with mended (husband) and motto (wife) in Kenya prison and report on molesting of pages in Kafka Kingdom-the stories confirm presence of homosexual practice by Africans, with Africans and in Africa. The picture of homosexuality in Africa however creates in the mind an image of a predator, a depraved prisoner and rogue abuser. We can still however conclude that homosexuality is neither western nor African, it is a human problem. Secondly, the standard of measure of what is right or wrong is the bible.

The bible condemns sin in both heterosexual and homosexual relationships. Malcolm Macarthur in ‘But what about the Partners,’ observes, ‘Almost ninety percent of all murder committed in England are in one form or another heterosexual crimes of passion’. Thus heterosexual person will not escape judgment Just simply because of their sexual orientation. It is a common occurrence to take leave of God without taking leave of church in Africa as might be the case elsewhere. The church is guilty of a voracious appetite for numbers, signs and wonders without keen interest on how to blend ethics and spirituality.

Therefore using authority of African values will not form a strong foundation upon which one can stand and throw a stone. As Shakespeare put it in King Lear, the policeman who lashes the where might be having a hot need to use her for the very offense for which he plies the lash. The church is guilty of a cruelly prejudiced attitude towards others causing Christ to weep again as it has been riddled with greed, murder, corruption, pride and sexism Swords into Plow Shares The big question is how the church can contribute to an achievement of a stable, inclusive and loving society with a morally grounded yearning for freedom.

The church has a single and inescapable moral duty to provide the language of hope and exemplify qualities of compassion, grace and unconditional positive regard. The church acts as the moral conscience of the society by giving direction. We are not the guardians or custodians of orthodoxy but products of grace. The church will not sustain the capacity and the will to build the bridges unless as Steven Carter puts it, we develop ‘a commitment to reconstructing ecclesial civility, for us all to learn a new retire of acting in love toward our neighbor.

Genuine compassionate and non- judgmental appreciation of each other upon which ecclesial civility rests will be achieved when we deliberately ‘hammer our swords into plow-shares and spears into pruning hooks’. We must desist from acting in a violent-mob fashion in meting out our wrath on others. Though we may not agree theologically, listening remains a good starting point. Sexual issues require much prayer, counseling and compassion just like any other social and moral issues. We have no right to consign people to hell or heaven. The woman caught in adultery was not condemned but pardoned.

When Jesus said, ‘he who is without sin let him throw the firs stone’, he asserts that Judging is God’s work not ours. I hold a profound hope for the liberation potential of the theology to provide the language of hope, compassion and unconditional positive regard. Conclusion Living in a predominantly Christian culture, where most people accept the authority of the scriptures, we need only argue for our interpretation of the Biblical position in love. We are careful to keep love of God and our neighbor at the top of our internal ND external goals and motivations, while obeying God’s commandments.

We must always remember to avoid legalism, and not play the Pharisee. Our public policy should be based on a love of people and what is best for them, not simply presenting another means of self-righteousness. Sexual sin is no worse than gossip or pride- and is, perhaps, more likely to have love as a motivation. I am convinced that Christians should have a moral influence upon their culture through good argument in a civil public square. Consider the Jesus’ interaction with the Samaritan woman at he well and with the prostitute caught in the act of adultery.

He did not call them perverts for having sex outside of marriage or ask them to leave. He offered the Samaritan woman living water that would truly satisfy her thirst. And to the woman caught in adultery, he said, ‘sin no more’. Scripture says that Jesus was a friend of sinners. Jesus’ combination of grace and truth drew them to Him. What about the church today? Do the true examples given above show the church is drawing homosexuals with Jesus’ combination of grace and truth? The church needs Jesus’ ambition of grace and truth.

How to cite this assignment

Choose cite format:
Homosexuality: Reflections on African Political Theology Assignment. (2018, Oct 06). Retrieved February 3, 2023, from https://anyassignment.com/art/homosexuality-reflections-on-african-political-theology-assignment-45050/