In 1985, the Kairos Document emerged out of the anti-apartheid struggle as a devastating critique of apartheid and a challenge to the church in that society. This book is a call to discern new moments of crisis, discernment and kairos, and respond with prophetic resistance to global injustice.

In 1985, the Kairos Document emerged out of the anti-apartheid struggle as a devastating critique of apartheid and a challenge to the church in that society. This book is a call to discern new moments of crisis, discernment and kairos, and respond with prophetic resistance to global injustice.

This collection of essays looks at a range of topics: public theology, why Chinese intlectuals are intersted in engaging with Bonhoeffer, Bonhoeffers concept of the logos and public theology and Bohoeffer's approach to social analyis. Contibutors: Barry Harvey, Robert Vosloo, Jason Lam, Joel Banman and Dustin Benac.

M.M. Thomas was one of the chief architects of the modern ecumenical movement. An outstanding theologian, his original and rather unconventional explorations into ecumenical social ethics remain highly relevant even today. Long before liberation theology burst on the scene, Thomas raised his prophetic voice for the liberation of humanity from the dehumanizing structures. Focusing on the theological and social contributions of M.M. Thomas and his legacy for our times, and published with the support of the Council for World Mission to coincide with the centenary of Thomas' birth, this collection brings together an international panel of distinguished scholars, theologians and church leaders.

After the civil rights and anti-apartheid struggles, are we truly living in post-racial, post-apartheid societies where the word struggle is now out of place? Do we now truly realize that, as President Obama said, the situation for the Palestinian people is "intolerable"? This book argues that this is not so, and asks, "What has Soweto to do with Ferguson, New York with Cape Town, Baltimore with Ramallah?" With South Africa, the United States, and Palestine as the most immediate points of reference, it seeks to explore the global wave of renewed struggles and nonviolent revolutions led largely by young people and the challenges these pose to prophetic theology and the church. It invites the reader to engage in a trans-Atlantic conversation on freedom, justice, peace, and dignity. These struggles for justice reflect the proposal the book discusses: there are pharaohs on both sides of the blood-red waters. Central to this conversation are the issues of faith and struggles for justice; the call for reconciliation--its possibilities and risks; the challenges of and from youth leadership; prophetic resistance; and the resilient, audacious hope without which no struggle has a future. The book argues that these revolutions will only succeed if they are claimed, embraced, and driven by the people.

In 1945, Dietrich Bonhoeffer—a theologian and pastor—was executed by the Nazis for his resistance to their unspeakable crimes against humanity. He was only 39 years old when he died, but Bonhoeffer left behind volumes of work exploring theological and ethical themes that have now inspired multiple generations of scholars, students, pastors, and activists. This book highlights the ways Dietrich Bonhoeffer's work informs political theology and examines Bonhoeffer's contributions in three ways: historical-critical interpretation, critical-constructive engagement, and constructive-practical application. With contributions from a broad array of scholars from around the world, chapters range from historical analysis of Bonhoeffer’s early political resistance language to accounts of Bonhoeffer-inspired, front-line resistance to white supremacists in Charlottesville, VA. This volume speaks to the ongoing relevance of Dietrich Bonhoeffer’s work and life in and out of the academy.

The search for justice, beyond the basic political understanding, is profoundly theological and ethical. In this work, Dr. Basilius M. Kasera analyses the meaning of justice in post-apartheid Namibia from a biblical perspective. He argues that notions of justice carry no meaning unless they emanate from the community of the affected. Every group of people, by virtue of being God’s image-bearers, are able to assess their own context and provide befitting solutions. However this kind of agency has not been afforded to the post-apartheid Namibian society, which continues to operate on borrowed models of justice. While extrapolating on Allan Boesak’s beneficial theological concepts of justice, Dr. Kasera encourages theologians and Christians at large to participate in the creation of meaningful, effective, and transformative policies, programmes, practices, systems, and justice institutions.