A Theology of Reconstruction: Nation-Building and Human Rights. - book reviews

Charles Villa-Vicencio, A Theology of Reconstruction: Nation-building and Human Rights, Cambridge, Cambridge University Press, 1992, 300pp.

Dr Charles Villa-Vicencio has long been respected as one of the incisive theological voices of the anti-apartheid struggle in South Africa. In his most recent book, A Theology of Reconstruction: Nation-building and Human Rights, he explores the new theological challenges presented by the dismantling of apartheid in his home country as well as the implosion of the centralized political and economic systems in Central/Eastern Europe and the former Soviet Union. Without relinquishing the prophetic "No" of liberation theology, he asks how the prophetic task of the church can "include a thoughtful and creative 'Yes' to options for political and social renewal" (p.1).

Villa-Vicencio's credentials as an opponent of the systems and theology of apartheid position him well to ask the question "now that we have begun to win the revolution, what do we do?" This is not uniquely a theological question; in fact, it could be argued that this question should be pursed solely in the secular arena. But the author rightly lays claim to the responsibility of the Christian, and the church, to contribute to the debate. His own response delves into the rule of law, human rights, political economy and economic justice.

Chapter 1 explores the perils intrinsic to the linking of theology and nation-building, particularly the tendency for theological thinking in times of nation-building to deteriorate into the theological legitimation of national ideology. Yet the importance of theological and ecclesial engagement in national reconstruction is affirmed. Such engagement must be grounded in a post-exilic biblical perspective and poised at "the nexus of powerlessness and power" (p.30). Thus the author observes: "Historically the church capitulated before Constantine's invitation to participate within the power structure, finding itself trapped in a new kind of Babylonian exile. The only alternative was to not refuse to participate, while clinging to a persecuted status, but to participate in a different way" (p.48).

The succeeding chapters begin to suggest that "different" way. The brief history given in chapter 2 of the abuse of law and governance in South Africa may seem unnecessary to the citizen or student of the country. But it is valuable in allowing others to understand the context within and about which Villa-Vicencio is writing.

The author's interdisciplinary approach becomes evident in chapter 3, which presents an in-depth review of Western philosophies of the rule of law. While recognizing the potential for domination of one class or group over another through the exercise of law, the author concurs with the British philosopher E.P. Thompson that "the rule of law itself, the imposing of effective inhibitions upon power and the defence of the citizen from power's all-intrusive claims, seems... to be an unqualified human good" (The Rule of Law, p.133).

A dialectical analysis and a recognition of the need for middle axioms pervade the text. One such theme is introduced in chapter 3 as the "apparent contradiction between a commitment to personal freedom, radical independence and self-reliance on the one hand, and democracy, social dependence and corporate responsibility on the other" (p.109). This dialectical tension resurfaces in the following chapters as the author embarks upon his discussion of human rights.

A thorough overview of major Christian statements (Roman Catholic and Protestant) on human rights is presented in chapter 4. He also introduces the three "generations" of rights (individual and political, socio-economic, and ecological) that frame the current human rights debate. In the following chapter Villa-Vicencio draws upon the ecumenical debate, as well as African culture, in order to propose a theological understanding of human rights grounded in "a transformed vision of humanity which goes beyond the impasse

which requires a choice between individual and communal values" (p.156).

Recognizing that the redistribution of resources is necessary to promote human rights, the author turns in chapters 6 and 7 to issues of political economy and economic justice. In these chapters, one might wish for a review of economic theory as thorough as that provided in the second chapter on the rule of law. The author's positive dialectical refrain continues as he argues for "a theological understanding of political economy in the direction of what is broadly understood as social democracy or democratic socialism" (p.201).

Cognizant of the weaknesses and failures of the dominant economic systems of both East and West, Villa-Vicencio urges that the church "keep alive a social vision in support of such economic initiatives which shape, bend and redirect the world economic order as well as individual national economies towards the benefit of those who suffer most in society..." (p.232). He fleshes out this challenge with a discussion of specific demands which, he believes, the church should make in relation to the future political economy of his country. These include: some measure of redistribution of wealth from whites to blacks; resisting the marginalization of the poor by the market economy; re-nationalization of certain economic sectors; breaking apart the over-concentration of wealth; extending services and economic resources to those previously excluded; and other forms of democratizing the economy.