**11. Practical theological guidelines on land injustices**

Theologically speaking, the God who created the land amongst other things is the same God of justice. Any theology that tries to evade responsibility by not listening to and addressing the cries of its immediate recipients is not only irrelevant, but must also cease to exist. The God of theology that we read about in the Bible is the creator of heavens and earth. He also created human beings in His own image before placing them in the garden, which is part of the land (Genesis 1, pp. 26–28). If God wanted people to be landless He would not have placed them on land and instructed them to subdue it (Gen.1:28). The creation was all perfect when the inclusion of human being placed on the land was part of the creation story. In other words, the statement that it was very good in Genesis 1:31 was vocalised after the placing of human being on land was included as part of the plan of God. The author's interpretation is that the creation story is incomplete or imperfect without the man being given the land to subdue it. For that reason, it became a painful part of history when human beings were expelled from the allocated land after the disobedience of Genesis 3. In practical sense, this implies that it is the very same Creator who has powers to remove from any part of land whoever He placed, not another human being.

It is clear that some researchers pointed out that there was a serious role that religion, particularly John Calvin's Reformed theology legitimized the policies of racial segregation that put all the ([47], p. 9). This on its own suggests that as much as the religious and faith communities have played a role in using their doctrines and other influence for this unjust practice to be perpetuated, they are not to be left out when reversing the very same issues they were supporting. The author of this article sees the importance of revising and unteaching that which was taught as an essential tool towards the different that will topple down the inhuman segregation, including

#### *Land Redistribution: A Thorny Issue towards Reconciliation in a Post Apartheid South Africa… DOI: http://dx.doi.org/10.5772/intechopen.104380*

on land issue. In that way the wrong role of the church will be reversed and it is not only about writing of confessing, but also by involving the church into these negotiations. The rebuilding of the community through restoration of human dignity is not only political move, but a moral and ethical obligation for which the church has a part to play [48]. For mobilisation and socialisation of the community faith community must play their part, for example through documents like that of Smith [49] which was circulated in the Dutch Reformed Church Synod around 2002. The document was entitled: Land Reform and the church ([47], p. 12). Such documents do not only influence the community, but they also can be given a chance for suggestions to the policy makers for consideration in rebuilding the nation as the advancement of the land redistribution is called upon. The influence of organisations like SACC is still respected amongst faith-based organisations and that is a positive point, they should use their influence to get involved and not stay back when these negotiations as well as land grabbing are taking place. Using the scriptures the task of advocacy and prophetic voice in challenging the state about this may make the difference. Making of submissions and petitions to portfolio committees and the relevant government ministries falls within the democratic right of every organisation and individuals, these opportunities have not been much exploited.

For ([11], p. 1) besides its political controversies, the land has also emotional and religious attachment to African people, hence theology cannot afford to be left out in the issue of land. It is for this reason that the author's understanding links very well with that of Mlambo when indicating that the struggle for land is a struggle for justice because these two have been tied together ([50], p. 1). Theology is incomplete if it avoids including the issue of land as part of its discourse. The thoughts of the late Prof ([51], p. 2) when he aimed to look at the characteristics of land theology, which is one of the most important catalysts of black theology of liberation. There is no way the colonial justice of cultural domination and oppression that forcefully took the land can be justified. God has and will always been on the side of the poor and the oppressed, hence it is convincing that He cannot be the author of such injustice. If the unjust taking of the land from black people is one of the causes of oppression that demanded a revolutionary struggle, then the very logical argument is that there cannot be a reconciliation without liberation ([52], p. 6). This is very in line with Chimhanda [53] who has seen that black theologians have recognized the connection that exists between achieving authentic peace, liberation and reconciliation. These concepts plus justice cannot be separated in political terms, but they should move together for true reconciliation to be achieved. According to Takatso Mofokeng [54] in his chapter "Land is our mother" the symbolical mother is ready to save her child at all costs. The clear lesson we can learn is of the suffering of the child who is orphaned by the loss of the mother. This is the kind of toleration landless and poor South African had been subjected to for all these years. It only makes sense to understand the land as an integral part of African view of life [51].

There is a need for Liberation theology to play its role. The liberation of Israelites from Egypt was incomplete before the occupation of the promised land; hence, God continued to move with them through deserts into Canaan. This is why God was still actively involved with His chosen nation during the conquest of Canaanites inhabitants under the military leadership of Joshua to ensure that they indeed settle on the land. It is my understanding that the 1994 democratic elections were just phased one of victory, but phase two must still take place where the complete restoration of the land to the black people must happen. God knows not to rest until the land occupation is still not on the side of the black masses who are still landless in South Africa. One of

the fathers of Liberation theology, James Cone [55] wrote much about the liberative message of God where he argues that God is on the side of the poor and the oppressed. In John 10:10 we read: "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." It is a contention of the author of this article that life is not in its fullness to those who do not have land, rights dignity and respect they deserve.

If there was a painful part in the history of Israel as a chosen nation of God, it was that period of exile. One of the main reasons why being exiled was a painful experience was that people would be removed from the land of their own into a foreign land. It has always been a prayer and desire for Israelites that would be returned into the land of their own, the land promised to their ancestor Abraham. It was for the reason his ancestral land and its gates were destroyed that Nehemiah (1:1–5) sat down and wept.

From a theological point of view there are clear biblical stories that tell that God the Creator dislike and punishes those who wrongly take the land in support of those who lost it. According to ref. ([1], p. 184) the biblical story of how Ahab's greedy over the vineyards of Naboth makes a lot of relevance here. While king Ahab was insisting that Naboth should sell him his vineyards he continuously indicated to him that it was against his tradition to give away his inheritance. Our theology must teach us that there is a close relationship between the land and what our forefathers left for us. The anger of God on those who forcefully take the land of others was demonstrated when God pronounced a judgement in I Kings 21:19, which was fulfilled in 1 Kings 22:37–38. This judgement can be justified by Deuteronomy 19:14 which says: "Do not move your neighbor's boundary stone set up by your predecessors in the inheritance you receive in the land the LORD your God is giving you to possess." True theology must teach and confront people of South Africa, including the government with this reality. According to James Cone, God is always on the side of the poor and oppressed, in this context, on the side of those who does not have land meanwhile their forefathers were citizens in the same country. Theologians and the church must be able to inform the government that it is both an abuse of power and against God's will to keep landlessness a normal way of life ([56], p. 53).

There is amongst others, one biblical example of justice towards the issue of the land that was wrongfully taken from its owner. The story of the Shunamite woman whose land was unjustly taken was restored and her dignity was restored in 2 Kings 8:5–6 which says: And while he was telling the king how Elisha had restored the dead to life, behold, the woman whose son he had restored to life appealed to the king for her house and her land. And Gehazi said, "My lord, O king, here is the woman, and here is her son whom Elisha restored to life."6 And when the king asked the woman, she told him. So the king appointed an official for her, saying, "Restore all that was hers, together with all the produce of the fields from the day that she left the land until now*."* This is in line with Cone's theology when he says that God is always on the side of the poor and afflicted. The South African situation of the black masses on land issue is not exceptional. If the South African government is serious about reconciling South Africans, their dignity should be looked at also in the lenses of land issue as a matter of urgency. The current South African context demands that we have the kind of prophetic liberative theology like the one we read above. The government should take the lead in ensuring that before the land is grabbed like it was happening recently, justice is done on the issues of land redistribution.

Reconciliation demands that both parties should move from their own comfort zones and meet at the middle point. In other words, readiness of reaching

#### *Land Redistribution: A Thorny Issue towards Reconciliation in a Post Apartheid South Africa… DOI: http://dx.doi.org/10.5772/intechopen.104380*

compromise should be encouraged from both sides, those who have it and those who do not have it. Baloyi ([4], p. 5) argues that reconciliation can be achieved by trying to give more than what one receives. White landowners must come out instead of remaining in the dark and let the politicians only fight their battle. Jacob and Esau met at a middle point for reconciliation to take place. The nature of reconciliation comes with the recognition and confession of the wrongs of the past to embrace a new future. The defence mechanisms that we are seeing in South Africa will never yield the reconciliation that we need to see. Baloyi further indicated that the power of faith, sacrifice and moving from comfort zone into the meeting point of the divided people would help towards reconciliation ([5], p. 6). It is important to note that as difficult as the situation is, there are some people and churches that give land to people as a way of bringing peace and this should be commended. These people are willing to lose what they have to at least play role in bringing peace.

Paul also touched on the issue of reconciliation in his teachings. According to ([57], p. 1), Paul's doctrine of reconciliation involves individual, corporate, cosmic and eschatological dimensions. According to Paul, reconciliation becomes the objective work of God through Jesus Christ in 2 Cor.5:19. In Colossians 1:19–21 it is written:

*For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. Once you were alienated from God and were enemies in your minds because off your evil behaviour. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation.*

The word reconciliation finds its roots in the Pauline letters in the Bible. The hostilities that existed between the Jews and Greeks are also dealt with in a reconciliatory spirit from Galatians 3:28. He uses the basis of this reconciliation on the work done on the cross. Basically, the important argument he uses is that reconciliation and salvation should move alongside each other [58–60].

Although, it does not necessarily mean that the one will cause the other, I support Louw's ([61], p. 9) opinion that forgiveness and reconciliation should go alongside each other. If the South African societies have not forgiven one another, just like it is being evidenced by racial attacks in churches, workplaces and public squares, it remains very difficult to conceptualise some form of reconciliation. It is just a pity that, according to Volf [62], the churches are presumed to be instruments of the peace we want to see become the enemies of that peace by influencing conflicts. Wielenga ([63], p. 7) suggest that the churches should plan to have story-sharing encounters around a meal or braai in the church regularly.

According to Stamps ([64], p. 1812), the death of Jesus on the cross to reconcile people with God must be a lesson to teach us that the church must stand up and fight for justice and reconciliation. Although forgiveness and reconciliation are not the same things, they should move along [62]. I must add that it becomes difficult, if not impossible, to expect reconciliation and forgiveness where justice did not prevail. To add on this Wielega ([63], p. 9) urges the churches to plan an open space where people can freely express and share their past stories as a healing method.

Lederack's model of reconciliation- From the Algerian unequal context Lederach's proposals can also be discussed in trying to shape how reconciliation in the divided South Africa can be mapped going forward. Without detailing much of what he said, it is important to make use of concepts like "mercy", "peace" and "justice" must be

allowed to play an important role in intensifying reconciliation and unity into a fragmented society like South Africa ([65], p. 30). The author of this paper suggests an inclusive approach when addressing the issue of land redistribution. This is because there are evidences that their processes of land are often frustrated by lack of proper consultation with all the interested parties, from both black and white people of this country. Kgatle [66] indicated in his research entitled…. that racial comments keep on being posted even in our social media, which play a role in frustrating the process since unfounded general labelling can cause resistance from those who can meaningfully contribute to the discussion and process. Although Kgatle [66] argued this in the context of the Faith Mission Church in South Africa, the bigger context of the country is also characterised by what he meant. Instead, the author would advocate for the spirit of accountability towards another human life. The Biblical message of being each other's keepers apply also to this issue. Those with land, particularly unused land should start thinking about other human beings whose shacks and houses are planted along the river beds while others are cramped in a line of shacks without basic service because of being in a small space.

Pastoral leadership can also play a role by influencing the local traditional leaders to call upon people to strategize together towards land reforming instead of participating in unofficial land grabbing. Traditional leaders have an opportunity to raise these issues to the government officials who always come down to seek their influence for political elections.
