Abstract
Today’s world is raked by injustice, violence, and dehumanization. The emerging Charismatic City with its public resurgence of religions, economic globalization that cares more for capital than for human beings, and explosion of energies (emotional, terroristic, militaristic, and so on) appears not to promise much economic justice and peace. As we live into or await the Charismatic City, we need some guidance on how to deal with the inevitable issues of economic injustice and fractured peace. No one is naïve enough to think that with the increasing emergence of the Charismatic City there will no longer be fractured relationships in human socialities. As Catherine Keller reminded us in chapter 2 even John the Revelator made provision for the healing of nations in the New Jerusalem with his vision of tree of life (Rev. 22:1–2).1
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Notes
See Claude Ake, A Political Economy of Africa (Harlow, Essex: Longman, 1981), 78.
Frantz Fanon, The Wretched of the Earth, trans. Constance Farrington (New York: Grove, 1962), 39.
The ideas in this paragraph are influenced by Peter Alexander Egom, Economics of Justice and Peace (Lagos: Adioné, 2007).
For an excellent discussion of how the debt money and debt economy of the late capitalism neutralize time and capture the potentialities of nonowners of capital, see Maurizio Lazzarato, The Making of the Indebted Man (Los Angeles, CA: Semiotext(e), 2012), 44–88.
See Robert Merrihew Adams, Theory of Virtue: Excellence in Being for the Good (Oxford: Oxford University Press, 2006), 89–91, for an argument about how concern for the good of persons is linked with caring for some activities for their own sake.
I have borrowed the rhetorical flourish of Oscar Cullman in a different context for my purpose here. Oscar Cullman, Harry Wolfson, Werner Jaeger, and Henry J. Cadbury, Immortality and Resurrection: Death in the Western World, Two Conflicting Currents of Thought (New York: Macmillan, 1965), 19. For the meaning of excellence, see my Principle of Excellence.
Paul Tillich, Systematic Theology: Existence and the Christ, vol. 2 (Chicago, IL: University of Chicago Press, 1957), 86–96.
Tillich, “The Importance of New Being for Christian Theology,” in Man and Transformation: Papers from the Eranos Yearbook 30, no. 5, ed. Joseph Campbell (New York: Bollington Foundation, 1964), 164.
I owe the construction of the parenthetical phrase to Robison B. James, “Historicizing God ala Paul Tillich and Barth (Both!): Formula for Good Theology,” North American Paul Tillich Society 37, no. 1 (Winter 2011): 15.
Sigurd Bergmann, Creation Set Free: The Spirit as Liberator of Nature, trans. Douglas Stott (Grand Rapids, MI: Eerdmans, 2005), 303. I have borrowed his words and put them in a very different context.
Philip Sheldrake, “A Spiritual City: Urban Vision and the Christian tradition,” in Theology in Built Environments, ed. Sigurd Bergmann (New Brunswick, NJ: Transaction Publishers, 2009), 164–65; italics in the original.
Peter Alexander Egom, NEPAD and the Common Good (Lagos: Global Market Forum, 2004), 2.
I am using typography and typology in the same sense they are used by Michael Hardt and Antonio Negri, Multitude: War and Democracy in the Age of Empire (Cambridge, MA: Harvard University Press, 2004), 158–59.
Roger C. Hutchinson, “Mutuality: Procedural Norm and Foundational Symbol,” in Liberation and Ethics, ed. Charles Amjad-Ali and W. Alvin Pitcher (Chicago, IL: Center for the Scientific Study of Religion, 1985), 97–110.
Gibson Winter, Elements for a Social Ethics (New York: Macmillan, 1966), 233.
Gibson Winter, Community and Spiritual Transformation: Religion and Politics in a Communal Age (New York: Crossroad, 1989), 104.
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© 2014 Nimi Wariboko
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Wariboko, N. (2014). Religious Peacebuilding and Economic Justice in the Charismatic City. In: The Charismatic City and the Public Resurgence of Religion. CHARIS: Christianity and Renewal—Interdisciplinary Studies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137463197_9
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DOI: https://doi.org/10.1057/9781137463197_9
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