Ruele, Contextual Theological Reading of the Bible with Indigenous communitiesand lived poorly even though this was chosen but not imposed by the
social conditions (John 1:6). In the New Testament, Jesus clearly identi-
fies himself with this prophetic tradition. Indeed, in one of the few pas-
sages in which he speaks of a final judgment at the end of human his-
tory, he makes this identification explicit. And the principle is applied by
Jesus to entire nations as well as individuals. The Church in Africa as in
Latin America cannot claim to be rooted and built up in Christ unless it
follows his teachings and actions. If the Latin American analysis of Jesus
concern for the poor is correct, then the basis for the relations between
the Bible and politics is clearly established. Those who confess Jesus
Christ in Africa as the Lord cannot close eyes to the impoverished
masses. In addition to affirming the ethical norms of the Hebrew Bible,
the New Testament explicitly forbids the economic oppression of the
poor, weak, and the vulnerable.
My soul magnifies the Lord. He has put down the mighty from their
thrones and exalted those of low degree; he has filled the hungry with good
things, and the rich he has sent empty away [Luke 1:46-53, RSV].
Moreover, in his declaration that he has come “to preach good news to
the poor” and “release the oppressed,” Jesus invoked the most basic
prophetic principles, suggesting that changes in the basic structures of
society would be required to advance God’s will for humanity. Clearly,
anyone operating in a manner consistent with such biblical norms of
fairness, justice, and equity cannot permit exploitation of the weak by
the more powerful (Psalm 72:4). The use of power to privilege the rich
and disadvantage the poor is, from a biblical perspective, an offense
against the Creator. This is a political act which clearly relates to the
Bible.
Bible and its influences in African politics
Biblical reading for political purposes, use and reflection in an African
context and elsewhere are often done in the midst of people’s daily ac-
tivities and struggle for life. It is from the Bible that people find God and
discern their historical and political vocation (Banana 1993:27). It also
contains some of the most profound insights into the meaning of hu-
man life; it is single most important source for African culture, and it
has the most profound influence, not only in modern religious, but also
in political thought. This process has been referred to by Kwesi Dickson
(1984:8) as cultural continuity with the Bible because it calls for a