Women and young girls continue to face a plethora of challenges in contemporary contexts. This is caused and compounded by various factors such as male-orientated perceptions, constricted opportunities and lagging will to advance the transformation and liberation of women and young girls. This is enough to indicate that, unequivocally, there are continued setbacks that affect women. By the same token, it cannot be downplayed that women continue to overcome some of these setbacks. Therefore, this article aims to explore women’s challenges and victories in the Bible, with special reference to the New Testament. To do this, liberation theology is applied as a conceptual framework to advance the discussions in selected incidents. This article makes three notable findings. Firstly, women exercise agency in resisting and denouncing oppressive structures. Secondly, there is a necessity to (re)examine certain biblical narratives with an emphasis on justice and liberation in an attempt to elicit revolutionary perspectives on narratives that have traditionally been interpreted in ways that obstruct women’s roles. Thirdly, there are instances in the New Testament where women find liberation and empowerment through spiritual leadership roles. In closing, this article underscores the significance of scrutinising women’s issues that transcend the biblical narratives in a bid to elicit reasonable solutions to any identified challenges.Contribution: The scholarly contribution of this discourse lies in the exposition of women’s dialogues and biblical narratives. In so doing, this article chooses to focus on liberation theology on account that it is downplayed with presumptions that it is too discipline-focused.

Leadership, fundamentally, is about people. It is especially during times of uncertainty, as created by the coronavirus disease 2019 (COVID-19) pandemic when resources become scarce or inaccessible that people remain vital for continued and sustainable leadership. Yet, sustainable leadership is more than the longevity of an organisation. Sustainable leadership is also about community and developing people. The aims of sustainable leadership are most suitable within the church where the community is accessible. However, this article will not simply address the community in the church but the youth as part of the community as vital elements for sustainable leadership. Furthermore, the responsibility of nurturing and supporting the youth for leadership needs to be intentional. The article will address sustainable leadership through practical theology and social capital to achieve its aim.Contribution: The article recognises that the dilemma of sustainable leadership cannot only be approached from a theological perspective but must engage with and pursue an interdisciplinary discussion. In this case, theoretical perspectives and approaches from leadership and social sciences were dialogue partners with theology to address sustainable leadership.

The challenge of women’s infertility in the South African context, particularly in rural communities, continues to be a plague because of cultural and religious systems that are interwoven in these communities. The amaXhosa ethnic group is no exception to this challenge given that it is profoundly rooted in its ethnological and religious belief systems. Nevertheless, the fair popularity of this conundrum does not denote that it is not a problem that compromises people’s welfare with major adversarial effects on women. Therefore, this article aims to conduct a scoping literature review to reflect on and explore the cultural and religious implications as well as intricacies of infertility among the amaXhosa ethnic group. The principal findings and discussions indicate that amaXhosa, specifically those that are deemed a couple, are compelled to bear children because of cultural and religious expectations that are further linked to societal expectations. On account of this, the principal arguments herein indicate the necessity to contest and examine how African religious systems, in the context of amaXhosa, configure the overall existence of many individuals, with special reference to issues of infertility.Contribution: The scholarly significance of this article lies in the stimulation of ethnological and religious dialogues that pursue to serve as agents of social transformation in the South African context. In addition to this, the emphasis is on the existing gap that points out that some of the injustices that exist in today’s society are profoundly rooted in African culture and its religious facets.

Traumatic experiences can have an impact on faith. HeartMath, which focuses on coherence and resilience, is one approach utilised to help overcome traumatic experiences. This study focused on a HeartMath intervention, emphasising psychophysiological coherence, sense of coherence, resilience and faith following a traumatic experience. A quasi-experimental, single, within-sample design was used. The purposeful sample consisted of 10 participants. A 12-week HeartMath intervention was undertaken. Related quantitative and qualitative coherence, resilience and faith measures were used at pre-test, re-test and, after intervention, post-test, with participant diaries completed. Quantitatively, there were significant post-intervention positive improvements in physiological average coherence, achievement, and low, medium and high coherence level scores. Although not significant, there were improvements in the resilience scale and faith scale. However, there was no improvement in the sense of coherence scale total score. Qualitatively, there were positive integrative thematic changes in experiences of the sense of coherence, resilience and faith. Recommended next research steps were a case study on causal, correlational and relationship mechanisms of change, followed by an appreciative inquiry evaluating HeartMath as a pastoral care and counselling intervention.Contribution: This article contributes to the area of practical theology, specifically pastoral care and counselling, as it quasi-experimentally explores a HeartMath intervention and faith following a traumatic experience.

Without a doubt, pastoral care as the frontline ministry of the church has been crucial in Africa. Numerous obstacles confronting the African continent as a whole make pastoral care indispensable. Despite the fact that many scholars have acknowledged this, the distinctiveness of pastoral care in Africa has not been extensively investigated. What is it about pastoral care that makes it such an essential ministry in Africa? Other questions that must be addressed to clarify the primary question include: If pastoral care is essential, what is the church doing to expand pastoral care in Africa? What contributions are pastoral care theologians making to the academic impact of pastoral care discourse? This article examines why pastoral care is essential and how the church and pastoral care theologians can increase its impact in Africa. The article’s thesis is supported by extant research within the field of pastoral care.Contribution: The article presents a discussion on the importance of pastoral care in Africa. The article helps elaborate on the need to have pastoral care in Africa that will effectively serve its people. Churches and pastoral care scholars in Africa will benefit from the discussion of this article as it helps in mapping the direction of pastoral care in Africa.

South Africa, like all nations, faces several societal ills. In recent years, poverty has seen an increase in its prevalence rates – gaining attention from local, national, and international institutions. Poverty as a global phenomenon has existed for centuries and is predicted to continue for the foreseeable future. Amid this gloomy prediction, religion offers a beacon of hope. Religious communities provide a sense of comfort, security, and hope for a better future. However, they are also institutions capable of great social change and influence. Considering South Africa’s diverse and large religious community, the question of how religious communities can support poverty alleviation efforts and curb the growth of poverty becomes important, necessary, and relevant to the existing discourse on multilateral collaboration towards poverty alleviation.Contribution: This article contributes to understanding different religious views on poverty towards understanding the importance of the religious community and interfaith dialogue and collaboration in addressing the growth of poverty in South Africa.

During the near-death experience (NDE), most percipients do express a high level of orderliness; yet at some instances, some percipients show some symptoms of trauma. It is pertinent to notice that a great quantity of academic work has been carried out about the excitements and awesomeness that comes alongside the NDE, but very little has been itemised about the traumatic or the negative aspects of the NDE. The aim of this research is to discuss the seemingly abnormal effects of the NDE that can be connected to the symptoms of post-traumatic stress disorder (PTSD). It is important to note that the life review is one of the major features of the NDE in which a percipient narrates vividly and logically his or her dying experiences that may or may not include a feeling of guilt. A phenomenological method is implored in this research because the researcher uses the life review feature to argue that there is both saneness and some distressing features observed among many NDE percipients. At the end of this study, the researcher argued that the NDE may provide scanty evidence or possibilities for symptoms that pertained to a PTSD that may require a therapeutic and medical attention.Contribution: The researcher challenges the current status quo, which does not provide any guide or therapy for NDE percipients. The researcher therefore instigates the need for the psychiatrists and other caregivers to begin to develop some guide or therapy for NDE percipients especially those who experience a negative NDE.

In this theoretical article, I have expressed sympathy for the Supreme Council for Islamic Affairs in Lesotho over their worries about the marginalisation and prejudice of the Islamic faith in public settings. The article also takes into account the fact that the worry highlighted in respect to Islam religion comes at a time when demands for inclusive social, political, cultural and educational systems are being considered on a global scale. Education, which is considered a public enterprise, is rife with religious exclusionary practices in Lesotho. Only Christian education is taught in public schools; other religious traditions are not, most notably Basotho traditional religion. I employed cultural approach discourse (CAD) analysis and philosophical theory of pluriversality to argue that discrimination, particularly in education and religion, is against Basotho culture as enshrined in the SeMoshoeshoe values. I advocated utilising ‘sekoele’ – or returning to SeMoshoeshoe – principles of religious border pedagogy and religious public pedagogy to counteract the teaching of religion that is biased and marginalises other religious traditions.Contribution: The general contribution of this article is to advocate for interreligious education, which plays a crucial role in creating a tolerant, empathetic and inclusive society. It emphasises the significance of people from diverse religious and cultural backgrounds living and collaborating harmoniously. The article encourages empowerment to participate in constructive dialogues, embrace diversity and actively contribute to a more peaceful and unified global community.

In Hinduism, there is a distinction made between dharma and karma. Both are essential for the purpose of reaching moksha. Dharma (moral) is the cosmic law or moral principle that governs an individual’s conduct and Karma is the result of past, present and future actions. To achieve good karma (ethical), it is important to live according to dharma. Therefore, in terms of morality in Hinduism, there is an obligation to fulfil one’s destiny as prescribed by the cosmic principle. Karma, on the other hand, serves as the ethical principle in achieving this moral obligation. This distinction is observed in the dilemma, which is played out in the story of Krishna and Arjuna as expressed in the Bhagavad Gita.Contribution: As a result, the contribution to understanding the morality of the Bhagavad Gita rests on Sri Krishna’s strong argument that an individual must set aside their own desires and aspire solely to perform actions that are aligned with the cosmic principle. This means that an individual has the moral obligation to perform those actions irrespective of whether they agree or disagree with the prescribed action. This article engages with the moral obligation and karmic actions, which seem to be at odds with each other, yet the moral obligation takes precedent.