God, the gods, and Nephilim

Reading Canto XXXI of Dante's Inferno I was struck by Dorothy Sayers's note on the Giants:

But allegorically, what do they signify? In one sense they are images of Pride; the Giants who rebelled against Jove typify the pride of Satan who rebelled against God. But they may also, I think, be taken as the images of the blind forces which remain in the soul, and in society, when 'the general bond of love' is dissolved and 'the good of the intellect' wholly withdrawn. and when nothing remains but blocks of primitive mass-emotion fit to be the 'executives of Mars' and the tools of treachery. Nimrod is a braggart stupidity; Ephthialtes, a senseless rage; Antaeus, a brainless vanity: one may call them the doom of nonsense, violence and triviality, overtaking a civilization in which the whole natural order is abrogated.

Nimrod is a braggart stupidity; Ephthialtes, a senseless rage; Antaeus, a brainless vanity: and Donald Trump is all three.

Nimrod, a mighty hunter

And perhaps that is why, in reading social media, I get a sense of an upsurge of interest in the Nephilim. There seem to be numerous podcasts about them. Podcasts are not my favourite medium, so I've only listened to one or two, but I've noticed the theme in many more. And, since Dorothy Sayers's translation of Dante was first published in 1949, a word has appeared to typify "the blind forces which remain in the soul, and in society" -- egregores. C.S. Lewis, in his book That Hideous Strength calls them macrobes.

And indeed it seems that "nothing remains but blocks of primitive mass-emotion fit to be the 'executives of Mars'" -- genocide in Gaza, war between Russia and Ukraine, US attacks on Venezuela and Iran, Israeli attacks on Lebanon and Iran, the governments of Germany, France and the UK increasing their military spending, and saying there is no money for health care. There is always enough money when they want to kill people and break things, never enough when you want to heal people and build things. The executives of Mars seem to be more powerful and influential than ever. 

 

Dancing giants

I had to take my son to work in Joburg yesterday, and bring him back because he has an exam this morning, so white I was waiting I did some research in the Wits University library.



For much of the day a brass band was practising outside, and when I finally left, I saw dancing giants, who had the strange effect of making the real people around look Lilliputian.



I'd be interested to see what kind of production the characters eventually feature in.

Postcolonial Christianity in Africa

I've recently heard quite a number of people (well, read on their blogs rather than "heard") saying that they are "post colonial Christians". Actually I think I recall Brian McLaren saying something about post-colonial Christianity when he visited Pretoria last year too.

My difficulty is in trying to work out what this "Post-colonial Christianity" that people talk about actually is. What do people mean when they talk about "postcolonial Christianity"? This is one of those blog posts where I toss in a lot of half-baked ideas in the hope that other people will help me to bake them -- and especially those people who regard themselves as "postcolonial Christians" -- what is it that makes them such, other than pure chronology?

One of the things that I found helpful was a blog post by Julie Clawson, at One hand clapping, on Cultural Imperialism, Contextualization, and Postcolonial Missions. What she described is a good example of what postcolonial mission is most decidedly NOT, which can help to clarify one's thinking on the topic, except that it is from an American rather than an African point of view.

A step forward, and what actually got me thinking more seriously about this, was reading The Cambridge history of Christianity. Volume 9: World Christianities c.1914-c.2000. Actually the title is a bit misleading -- the book is quite specifically about Western Christianity and its offshoots, but still, this is what it says about postcolonial Africa:

Autocratic regimes prevailed until the end of the 1980s when a combination of forces led to their demise. The collapse of the Berlin wall and the end of the Cold War deprived states of Western or Eastern benefactors and of legitimating models of communist dictatorship. Moreover, events in Eastern Europe inspired a revived and resurgent civil society to challenge near bankrupt regimes. A 'second democratic revolution' ensued as more than half of sub-Saharan African states made political reforms and moved toward multi-party democracy. In this revolution the churches played a leading role. Sadly, however, the political transformation begun at the end of the 1980s was shortlived. In a new world dominated by America the new regimes had to embrace neo-liberal economics of trade liberalisation, privatisation and diminished state provision in the form of structural adjustment programmes ordained by the World Bank and International Monetary Fund. While such policies benefited a minority of African businessmen working for international companies, they stifled local enterprise, boosted unemployment, and led to new levels of poverty, crime and violence. Worse still, many of the newly elected leaders of multi- party regimes were 'born-again' politicians from the previous generation of politicians. Their conversions to democracy proved to be superficial and they were barely distinguishable from their predecessors. Soon they learnt how to stay in power by dividing opposition parties and manipulating elections and constitutions while satisfying international pressure. Their governments became de facto one- party regimes. Thus from the mid-1990s Africa's churches have been involved in a third democratic revolution. This revolution is against 'presidential third-termism' -- the tendency of leaders to cling to office. It is a struggle for incorrupt 'transparency' and the development of electoral institutions, and a struggle for a democratic political culture. Only through such a revolution can African states begin to reconnect with the needs and aspirations of their citizens (McLeod 2006:405).

We have seen attempts at the 'third democratic revolution' in Kenya, where it was stifled, and at the December ANC congress, where the levers of power in the ANC were prised from the clutches of those who had hitherto held them. What is the role of postcolonial Christians in all that?

Five years ago we had SACLA II, the Southern African Christian Leadership Assembly, but where did it get us? We were supposed to face up to the "giants" that threatened our society, which included unemployment, poverty, crime and violence. But there seemed to be a reluctance to face up to the giants behind the giants -- America, the World Bank, the International Monetary Fund, structural adjustment programmes and the ideology of neoliberalism that they have been peddling to African governments. My recollection of SACLA II was that some American came round and gave out free copies of a rather kitschy book called The prayer of Jabez, which seemed to be a good example of what Karl Marx described as "the opium of the people."

So what IS postcolonial Christianity? And what is it going to do about the "giants"? And what will happen when Jacob Zuma and umshini wakhe doesn't turn out to be the kind of saviour that people are apparently hoping for?