King's Beloved Community Ideal: Making the ConnectionsToward the Beloved Community: Martin Luther King, Jr. and South Africa. Lewis V. Baldwin

1997 ◽  
Vol 77 (3) ◽  
pp. 442-448
Author(s):  
Rufus Burrow,
1998 ◽  
Vol 84 (4) ◽  
pp. 1586
Author(s):  
Sudarshan Kapur ◽  
Lewis V. Baldwin

2019 ◽  
Vol 75 (4) ◽  
Author(s):  
Allan A. Boesak

The assassination of Martin Luther King Jr, 50 years ago on 04 April 1968, has been recalled in the United States with memorial services, conferences, public discussions and books. In contrast, the commemoration in 2017 of the death of Albert John Mvumbi Luthuli, 50 years ago on December 1967, passed almost unremarked. That is to our detriment. Yet, these two Christian fighters for freedom, in different contexts, did not only have much in common, but they also left remarkably similar and equally inspiring legacies for South Africa, the United States and the world in the ways they lived their lives in complete faith commitment to ideals and ways of struggle that may guide us in the ongoing struggles to make the world a more just, peacable and humane place. For South African reflections on our ethical stance in the fierce, continuing struggles for justice, dignity and the authenticity of our democracy, I propose that these two leaders should be considered in tandem. We should learn from both. This article engages Martin Luther King Jr’s belief in the ‘inescapable network of mutuality’, applies it to the struggle for freedom in South Africa and explores the ways in which South Africans can embrace these ethical ideals in facing the challenges of post-liberation.


1975 ◽  
Vol 16 (3) ◽  
pp. 228
Author(s):  
Duane Addison ◽  
Kenneth L. Smith ◽  
Ira G. Zepp

2018 ◽  
Vol 76 (3) ◽  
pp. 21-39
Author(s):  
Carsten Elmelund Petersen

Allan Boesak developed a black liberation theology in SouthAfrica in the time of apartheid. He was studying the thinking of four afro-americans in USA, Martin Luther King, Malcolm X, Albert Cleage,and James Cone. Boesak does not argue that his ethics is universal, becausethe validity of his black ethics is only in the contexts where thereis oppression. Black ethics is contextual, Boesak says. But this articleargues that according to Boesak, ethics has validity in all the contextswhere there is oppression. The liberation ethic is, therefore, transcontextual.Another foundational element in Boesaks ethics is “the Black”:It is the black consciousness that gives black people a sense of belongingwhen they are oppressed. The Black consciousness is transcontextual.He uses the inspiration from USA, which is his original context, intothe South Africa apartheid situation, the application context.


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