From Anesthetic to Advocacy through Mission as Accompaniment

297 Pages·2016·3.07 MB·English

From Anesthetic to Advocacy through Mission as Accompaniment:
Towards a More Effective Response from the Evangelical Lutheran Church in America’s
Global Mission to Mechanistic Dehumanization
by
Brian Edward Konkol

Submitted in partial fulfillment of the requirements for the degree of
DOCTOR OF PHILOSOPHY
in the department of
THEOLOGY & DEVELOPMENT
in the school of
RELIGION, PHILOSOPHY AND CLASSICS
at the
UNIVERSITY OF KWAZULU-NATAL

SUPERVISOR: PROF. RODERICK HEWITT
CO-SUPERVISOR: PROF. GERALD WEST
DECEMBER, 2015
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SUPERVISOR CONSENT

As the candidate’s Supervisor I agree to the submission of this thesis.

Signed: ____________________________
Prof. Roderick Hewitt, Supervisor
____________________________
Faculty Number
____________________________
Date

____________________________
Prof. Gerald West, Co-Supervisor
____________________________
Faculty Number
____________________________
Date
3

DECLARATION
I, BRIAN EDWARD KONKOL, declare that:
(i)   The research reported in this thesis, except where otherwise indicated, is my
original work.
(ii)   This thesis has not been submitted for any degree or examination at any other
university.
(iii)   This thesis does not contain other persons’ data, pictures, graphs or other
information, unless specifically acknowledged as being sourced from other
persons.
(iv)   This thesis does not contain other persons’ writing, unless specifically
acknowledged as being sourced from other researchers. Where other written
sources have been quoted, then:
a.   their words have been re-written but the general information attributed to
them has been referenced;
b.   where their exact words have been used, their writing has been placed
inside quotation marks, and referenced.
(v)   Where I have reproduced a publication of which I am author, co-author or
editor, I have indicated in detail which part of the publication was actually
written by myself alone and have fully referenced such publications.
(vi)   This thesis does not contain text, graphics or tables copied and pasted from the
Internet, unless specifically acknowledged, and the source being detailed in
the thesis and in the References sections.

Signed: ____________________________
Brian Edward Konkol
____________________________
Student Number
____________________________
Date
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TABLE OF CONTENTS

DEDICATION & ACKNOWLEDGEMENT 7
KEY CONCEPTS 9
ABSTRACT 12
CHAPTER 1: INTRODUCTION 13
1.1 Introduction 13
1.2 Context and Rationale of Study 14
1.3 Theological Considerations 15
1.3.1 Theoretical Consideration: Mission as Accompaniment 15
1.3.2 Theoretical Consideration: Mechanistic Dehumanization 18
1.3.3 Theoretical Consideration: Olive Agenda 20
1.3.4 Theoretical Consideration: Ubuntu 21
1.4 Primary Research Question & Overview of Study 22
1.5 Hypothesis and Motivation of Study 24
1.6 Summary 27

CHAPTER 2: MECHANISTIC DEHUMANIZATION 28

2.1 Introduction 28
2.2 Neoliberalism in the United States of America 29
2.3 Neoliberalism and Dehumanization 36
2.4 Dehumanization 41
2.4.1 Western Philosophical Roots of the Concept of Dehumanization 46
2.4.2 The Chain of Being (continued): Pico 50
2.4.3 John Locke 51
2.4.4 William Graham Sumner 54
2.4.5 John T. MacCurdy 56
2.5 Mechanistic Dehumanization 58
2.5.1 Uniquely Human Characteristics 59
2.5.2 Human Nature 60
2.5.3 Two Corresponding Forms of Dehumanization 61
2.6 Mechanistic Dehumanization and its Relationship to Neoliberal Capitalism 64
2.7 Summary 69

CHAPTER 3: MISSION AS ACCOMPANIMENT 70

3.1 Introduction 70
3.2 Being Human: Imago Dei and Human Dignity 70
3.3 Mechanistic Dehumanization in Opposition to the Imago Trinitatis 75
3.4 Mission as Accompaniment as a Response to Mechanistic Dehumanization 79
3.4.1 Mission as Accompaniment: Origins 80
3.4.2 Origins of Accompaniment as Method 82
3.4.3 Accompaniment as a Model for Mission 87
3.4.4 Accompaniment: Latin American Influence 90
3.5 Liberation Theology and Accompaniment 92
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3.6 Accompaniment: Theological Lens 96
3.6.1 Koinonia 96
3.7 The Mission of the Triune God 98
3.7.1 The Mission of God as Creator 99
3.7.2 The Mission of God in and through Jesus 100
3.7.3 The Mission of God by the Holy Spirit 101
3.8 Accompaniment in Light of Global Lutheran Trends 103
3.8.1 Contexts of Mission 106
3.8.2 Theologies of Mission 106
3.8.3 Practices of Mission 107
3.8.4 Mission as Accompaniment and the Lutheran World Federation: Connections 108
3.8.5 Mission as Accompaniment in Response to Mechanistic Dehumanization 112
3.8.5.1 A Personal Narrative 113
3.8.5.2 From Reflection to Practice 116
3.9 Summary 121

CHAPTER 4: THE OLIVE AGENDA 123

4.1 Introduction 123
4.2 The Olive Agenda: An Introduction 124
4.3 Oikos Theology 125
4.3.1 Oikos and Economics, Ecology, and Ecumenism 132
4.4 Introducing the Olive Agenda as a Missiological Trajectory 136
4.4.1 The Olive Agenda: Further Developments 143
4.4.2 The Olive Agenda: Research Methodology 144
4.4.3 The Olive Agenda as a Missiological Trajectory for Mission as Accompaniment 148
4.4.4 Incorporating the Olive Agenda as a Missiological Trajectory for Mission as
Accompaniment: Lessons from Dr. Paul Farmer 154
4.5 Summary 160

CHAPTER 5: UBUNTU 161

5.1 Introduction 161
5.2 Ubuntu: An Introduction 163
5.2.1 Introduction of Ubuntu as an Indicator of Accountability for Mission as
Accompaniment 166
5.3 Key Elements of Ubuntu as an Indicator of Accountability for Mission as
Accompaniment 172
5.3.1 Ubuntu and Being Human 172
5.3.2 Ubuntu and Community 178
5.3.3 Ubuntu and Mechanistic Dehumanization 184
5.3.4 Ubuntu and Mission as Accompaniment 190
5.3.5 Ubuntu and Steve de Gruchy’s Olive Agenda 195
5.4 Summary 202

CHAPTER 6: TOWARDS A RESPONSE TO MECHANISTIC DEHUMANIZATION 204

6.1 Introduction 204
6.1.1 Review of Research Methodology 204
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6.2 Experience: The Empire of Neoliberal Capitalism 207
6.3 Exploration: Mechanistic Dehumanization 210
6.3.1 Gross Domestic Product 211
6.4 Reflection: Mission as Accompaniment 213
6.5 Response: Mission as Accompaniment with an Olive Agenda and Ubuntu 215
6.5.1 Mission as Accompaniment with an Olive Agenda 215
6.5.2 Mission as Accompaniment with Ubuntu 218
6.5.2.1 Genuine Progress Indicator 218
6.6 New Experience/Situation: From Anesthetic to Advocacy through Mission as
Accompaniment 228
6.6.1 Introducing a Metaphorical Theology 229
6.6.2. Mission as Anesthetic and the Postcolonial Empire of Economism 234
6.7 Religious Empire and Economism 240
6.8 Summary 246

CHAPTER 7: CONCLUSIONS 247

7.1 Introduction 247
7.2 Accompaniment and Advocacy 248
7.3 Advocacy, Resistance, and Circumambulation 253
7.4 Being Connected as a Matter of Fact 256
7.5 Being Connected as a Matter of Faith 257
7.6 Being Connected as a Matter of Function 258
7.7 The Connection/Conversation Model: Updated and Expanded 259
7.8 Summary and Conclusion 268

BIBLIOGRAPHY 270
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DEDICATION

To Kristen, for being you.

ACKNOWLEDGEMENT

The University of KwaZulu-Natal changes my life (for the better!) in ways that words cannot
properly express. Upon moving to Pietermaritzburg, South Africa, during the early weeks of
2008, within a matter of hours I toured the beautiful campus, visited with numerous gifted
students, and quickly met some of the most brilliant and passionate intellectual activists on
the planet. My life would never be the same. I experienced academic love at first sight.

I arrived in South Africa with no conscious desire to pursue additional postgraduate studies.
However, I quickly recognized that Theology & Development at the University of KwaZulu-
Natal was a wonderful fit, and this initial impulse was confirmed repeatedly (and
enthusiastically) with each passing year. As a North American who was graciously hosted in
the southern hemisphere for nearly a decade, I remain especially honored to be associated
with a truly South African university that is academically excellent, innovative in research,
critically engaged with society and demographically representative, redressing the
disadvantages, inequities and imbalances of the past.

To offer gratitude in moments such as these is both necessary and hazardous. On the one
hand, I am compelled to offer thankfulness to and for the countless people who have assisted
in this important process, both directly and indirectly. However, on the other hand, I am
tormented with the thought of leaving someone unnamed, especially because so many have
offered such massive support. I did not expect this portion of the dissertation to be so
difficult! Nevertheless, I proceed, with sincere apologies to those who left unidentified:

Pastors Dwight and Gretchen Anderson, Members of the Tomorrow River Lutheran Parish,
Pastor Terry Peterson, Pastor Rudy Kolberg, Tom Thibodeau, Tom O’Neil, Marlene Fisher,
Barry Fried, Wayne Wager; Rick Artman, Gary Klein, Charles Amjad-Ali, Terry Fretheim,
Mons Teig, Gary Simpson, David Lose, Richard Wallace, William Smith, David Tiede,
Patricia Lull, Thomas VanLeer, Roger Hardy, Roy Thakurdyal, Members of the Ebenezer
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Lutheran Parish and Emmanuel Lutheran Parish of the Evangelical Lutheran Church in
Guyana, Richard Young, Judy McGuire, Rafael Malpica Padilla, Raquel Rodriquez, Robert
Smith, Heidi Torgerson-Martinez, Benyam Kassahun, Steve Nelson, Sunitha Mortha, Philip
Knutson, Maisha and Torry Winn, Stephen Marsh, Bruce Burnside, Jim Justman, Peg
Chemberlin, Brian Rusche, Siri Erickson, Grady St. Dennis, Chad Winterfeldt, Kathy
Chalhoub, Alan Bray, Florence Amamoto, Will Freiert, Kristian Braekkan, Sean Easton,
Mimi Gerstbauer, Sarah Ruble, Marcia Bunge, Josh Brown, Jon Anderson, Jack Ohle, Becky
Bergman, Jon Barnes, Andrew Suderman, Clint Le Bruyns; Beverly Haddad, Kenneth Mtata,
Lesmore Ezekiel, Phemba Buthelezi, Jerry Tews, Jerry and Lori Carlson, Nkosinathi Myaka,
Laurie Young, Mpumi Mthembu, Sean Forde, Thia Cooper, Paula O’Loughlin, Glen Lloyd,
Deborah Goodwin, Neal Hagberg, Tommy Valentini, Steve Wilkinson, Salomuzi Mabuza,
Cobus Van Wyngaard, Robert Gazzola, Mary Gaebler, Chris Johnson and David Obermiller.

To Steve de Gruchy, for your hospitality and inspiration.

To Mary Solberg, for your compassionate and critical reading.

To my Supervisor and Co-Supervisor, Professor Roderick Hewitt and Professor Gerald West,
for your commitment, consideration, and all that you do to help bring out the best in others.
You embody the best of what theological exploration is intended to be, I am honored to learn
from you, and I thank God for the opportunity to grow because of your influence.

To Chuck and Sharon Tews, for your trust.

To my parents, George and Judy Konkol, for your steadfast support.

To my children, Khaya and Tobi, for reminding me of what matters most.

To my partner, Kristen, for all that you are.

To those unnamed, for your forgiveness.

Soli Deo gloria. Amen.
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KEY CONCEPTS

Anesthetic (Mission as Anesthetic): A type of medical treatment that is applied to alleviate
pain (analgesia), ease tension (sedate), produce drowsiness (hypnosis), generate absent-
mindedness (amnesia), or to make one unconscious for general anesthesia.1 Anesthetics are
most commonly offered by an expert (anesthesiologist or anesthetist) in order to provoke or
preserve a state of anesthesia. This study employs Mission as Anesthetic as a metaphor to
illustrate certain defects in Christian missionary practice across the globe.

Advocacy: An attempt to influence outcomes to enhance the fullness of life. The
etymological roots of advocacy (ad + vocare, “to call to”) suggest organized efforts and
actions meant to authorize and implement legislation, laws, and various forms of public
policy.2 In contrast to “self-advocacy”3 this study focuses on advocacy aimed at more
communal outcomes, such as engagement in the decision making of social institutions,
transformation of power relationships, and pursuit of sustainable livelihoods.4

Mission as Accompaniment: A theology of mission that promotes journeying together in a
solidarity that practices interdependence and mutuality. Accompaniment, which is found in
the New Testament expression of koinonia, is rooted in the God-human relationship in which
God accompanies humankind in Jesus Christ through the Holy Spirit.5 Mission as
Accompaniment builds upon formerly held formations of mission, and in doing so, guides
mission into a “relational mode”6 among global companions that implies “proximity to the
walking companion” and “accepting the invitation to accompany the other”.7

1 WebMD, “Topic Overview: Intravenous Anesthetic” (January, 2010) http://www.webmd.com/a-to-z-
guides/intravenous-iv-anesthetics-topic-overview.
2 Lisa VeneKlasen and Valerie Miller, A New Weave of Power, People, and Politics: An action guide for policy
and citizen participation (Oklahoma, USA: World Neighbors), 22.
3 Loring C. Brinckerhoff, “Developing Effective Self-Advocacy Skills in College-Bound Students with
Learning Disabilities,” Intervention in School and Clinic (Vol. 29, No. 4: March, 1994), 229-237.
4 David Cohen, Advocacy for Social Justice: A Global Action and Reflection Guide (Connecticut, USA:
Kumarian Press, Inc., 2001), 8.
5 Evangelical Lutheran Church in America (ELCA), Global Mission in the 21st Century: A Vision of
Evangelical Faithfulness in God’s Mission (Chicago: ELCA, 1999), 5.
6 Roberto S. Goizueta, Caminemos con Jesus: Toward a Hispanic/Latino Theology of Accompaniment
(Maryknoll, New York: Orbis, 1993); Jerry Aaker, Partners with the Poor: An Emerging Approach to Relief
and Development (New York: Friendship Press, 1993).
7 Rafael Malpica Padilla, “Accompaniment as an Alternative Model for the Practice of Mission,” Trinity
Seminary Review: Summer/Fall 2008. Volume 29, No: 2 (Trinity Lutheran Seminary: Columbus, Ohio), 88.
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Ubuntu: An African concept that affirms the interdependence of humanity for the
application, advancement, and actualization of the potential to be persons in community.8
While Ubuntu often expresses that “a person is a person through other persons,” Ubuntu also
recognizes that “a person only remains healthy in a holistic sense by living in harmony with
the whole creation”.9 The ecological and economic implications of Ubuntu are that “to be
human is to affirm one’s humanity by recognizing the humanity of others and, on that basis,
establish humane relations with them”.10 Ubuntu implies “peaceful co-existence with
minerals, plants, and animals”.11

Evangelical Lutheran Church in America’s Global Mission: The Evangelical Lutheran
Church in America (ELCA) is one of the largest Christian denominations in North America,
with nearly four million members organized in approximately 10,000 congregations. The
ELCA Global Mission cultivates the ELCA’s engagement with the world. Alongside its
various global companions, the ELCA Global Mission sponsors the service of over 240
ELCA missionaries in more than 40 countries, facilitates companion synod relationships,
offers educational funding, and seeks to embody pioneering methods for participation in
God’s mission around the world.

Mechanistic Dehumanization: As described by Nick Haslam, “…the objectifying denial of
essentially human attributes to people toward whom the person feels psychologically distant
and socially unrelated. It is often accompanied by indifference, a lack of empathy, an abstract
and deindividuated view of others that indicates an implicit horizontal separation from self,
and a tendency to explain the other’s behavior in nonintentional, causal terms”.12

The Olive Agenda: As first articulated by Steve de Gruchy, the Olive Agenda uses a
theological metaphor – the olive – that transcends the duality between the “green”
environmental agenda and “brown” poverty agenda that has undermined religious and

8 Michael Battle, Ubuntu: I in You and You in Me (New York: Seabury Books, 2010), 3-4
9 Bénézet Bujo, “Ecology and Ethical Responsibility from an African Perspective”, in Munyaradzi Felix
Murove (Ed.), African Ethics: An Anthology of Comparative and Applied Ethics, (Pietermaritzburg: University
of KwaZulu-Natal Press, 2009), 281.
10 Mogobe B. Ramose, “Ecology through Ubuntu”, in Munyaradzi Felix Murove (Ed.), African Ethics: An
Anthology of Comparative and Applied Ethics, (Pietermaritzburg: University of KwaZulu-Natal Press, 2009),
308.
11Bujo, 281.
12 Nick Haslam, “Dehumanization: An Integrative View”, Personality and Social Psychology Review, (2006,
Vol. 10, No. 3.), 262.