Interdisciplinary Implications Research Articles

Kerklike tug: Verleentheid of nuwe geleentheid?

Church discipline: embarrassment or a new opportunity? In 2004, 2007 and 2011 the General Synod of the Dutch Reformed Church decided that the way in which church discipline functions in the church, should be researched and investigated. This article is based on the doctoral study of the co-author, who tragically died of COVID-19 during the pandemic of 2020-2021. She investigated the development of church discipline in the Dutch Reformed Church from 1652 to the present day, to determine why church discipline has become an embarrassment to the church. This article is based on a part of the outcome of her research. The article discusses the purpose, nature of and need for church discipline, and states that the way in which members of the church understand discipline in the church, should change. The authors emphasise that church discipline must be built on the foundation of brotherly love within the framework of tolerant care. This will not only help to change the understanding of informal and formal church discipline but will also challenge the church to create a safe space for confession, forgiveness, and reconciliation. By doing so, church discipline as tolerant care will become part of the spiritual journey of members of the church. As such, it will change from being an embarrassment to becoming a huge opportunity for spiritual growth.Intradisciplinary and/or interdisciplinary implications: The article focuses on church discipline as tolerant care. In doing so, church discipline does not only function as part of the study field of Church Polity, but it also incorporates Practical Theology. The most important implication is that discipline is understood as care.

Enhancing youth involvement in community development: A pragmatic strategy for local churche

This article reports on the findings of the Christian youth ministry involvement in community development in the Mayibuye community of Tembisa, in the Gauteng province of South Africa. The article employed Richard Osmer’s model of the four tasks of practical theological interpretation. These tasks have been used to understand better what is happening in youth ministry and community development contexts in the Mayibuye community by utilising documentary analysis and in-depth semi-structured interviews. The findings divulged that the Mayibuye community faces several socio-economic challenges. Most importantly, young people are the most affected. Furthermore, the findings exposed that youth involvement is limited in community development processes within local communities. As a result, the article proposes implementing a pragmatic strategy to enhance the youth ministry’s involvement in community development. Various principles of the youth ministry have been presented in the study as the essential principles that need youth leaders’ attention for functional youth ministry, and to achieve developmental outcomes. The study also recommended further empirical studies on youth culture, the importance of young people’s inclusion in leadership roles and the use of young people as catalysts for community transformation.Intradisciplinary and/or interdisciplinary implications: The anticipated outcomes of this research endeavour are poised to make a valuable contribution to the current corpus of knowledge in various academic domains, including Practical Theology, Youth Ministry, Theology and Development, Community Development, Congregational Studies, Missiology, Anthropology, and Sociology. This contribution suggests that adopting a pragmatic strategy is likely to yield positive outcomes for local churches, youth ministry, and community development as a whole.

Divine presence and absence: A theodicy of narrative analytic theology

For centuries, philosophers and theologians debated how to reconcile the existence of an all-powerful, all-loving, and ever-present God with the problem of evil. However, the question of why the righteous suffer remains unanswered. Given the omnipresence of God, one wonders why the sufferers experience what seems like God’s absence in their adversity. This study presents a theodicy of narrative analytic theology because the experiences of the saints of old compel us to rethink our approach to the problem of evil from the ‘God’s-eye view’ to the experiential and existential worries of the sufferer. The study looks at the story of Job and Daniel and his friends in Babylon. The narrative theodicy approach helps us understand why the righteous never denounced God in the Old Testament. The New Testament, in line with the Old Testament, reveals a suffering motif of the saints, which includes participation in the atoning work of Christ and the purification of the souls of the sufferer. Nevertheless, it seems some evils are pointless. The sufferers do not see their suffering as a punishment or a weakness from God but as a distraction and a test to perfect their covenantal relationship with the Triune. Ultimately, the suffering of the righteous will be overcome at the eschaton.Intradisciplinary and/or interdisciplinary implications: This article aligns with the scope of Verbum et Ecclesia. It contributes to the current discussion on the problem of suffering within the broad discipline of theology, philosophy of religion, and how narrative analytic theology can enhance our response to the problem of evil.

Warning through song and legislation? An intertextual study of Hebrews 10:26–31 and Deuteronomy

Just as in the rest of Hebrews, the warning passage in Hebrews 10:26–31 contains numerous references to the Old Testament. The passage has, among others, two explicit quotations from the Song of Moses in Deuteronomy 32 (Dt 32:35a in Heb 10:30a; Dt 32:36a in Heb 10:30b), and one clear allusion to the legislation in Deuteronomy 17 (Dt 17:6 in Heb 10:28). The current article argued that Deuteronomy plays an even bigger role in the passage than has previously been noted. Moving from the clear to the less clear by discussing quotations from, allusions to, echoes and applications of, and conceptual and intertextual parallels with Deuteronomy, the intertextual study found that there are possible traces of Deuteronomy in every verse of Hebrews 10:26–31, and strikingly, that all these traces come from Deuteronomy 17 and 32. The article concluded by reflecting on the correlation between Deuteronomy 17 and 32, and how the author of Hebrews employs words and reminiscences from these chapters in order to warn his addressees against apostasy.Intradisciplinary and/or interdisciplinary implications: The article contributed to the investigation of the Old Testament in the Book of Hebrews, and more specifically, the investigation of the occurrence and use of the Book of Deuteronomy in Hebrews.

Megacostalism and the pandemic: Developing a megacostal theology of care beyond COVID-19

Megacostalism and the pandemic: Developing a megacostal theology of care beyond COVID-19

The tone of Black Theology debates towards democratic dispensation in South Africa: 1985–1994

The tone of the Black Theology debates took different forms depending on the relevant political processes and dispensations in which they were debated. This situation played itself out in South Africa over the years, from the introduction of Black Theology in the late 1960s to the introduction of the democratic order in 1994. The changing socio-political context in South Africa over the years determined the shape or tone of these debates. This article examines the history of Black Theology debates in South Africa, covering the almost 10-year period between 1985 and 1994. The nature of the debate took a different turn during this period than before and after. The author will therefore highlight the political climate in South Africa that shaped the debates, examine the genesis of Black Theology and historically examine the debate about it over the period under review. Ultimately, a path forward should be developed. The study draws on existing literature through a qualitative review method for carrying out this project.Intradisciplinary and/or interdisciplinary implications: This article examines the tone of Black Theology debates between 1985 and 1994 towards the transition to democracy in South Africa. Although it is located in the field of missiology, it also has interdisciplinary implications for disciplines such as history, sociology and practical theology.

Customer experience (CX), employee experience (EX) and human experience (HX): introductions, interactions and interdisciplinary implications

PurposeThe purpose of this paper is to provide an overview of what (service) experience is and examine it using three distinct perspectives: customer experience (CX), employee experience (EX) and human experience (HX).Design/methodology/approachThe present conceptualization blends the marketing and organizational behavior/human resources management (OB/HRM) disciplines to clarify and reflect over the meaning of (service) experience. The marketing discipline illuminates the concept of CX, whereas the OB/HRM discipline illuminates the concept of EX. The concept of HX, which transcends CX and EX, is examined in light of its recent development in service research. For each of the three concepts, key themes are identified, and future research directions are proposed.FindingsBecause the goal that individuals seek to achieve depends on the role they are enacting, each of the three perspectives on experience (CX, EX and HX) should have a different focal point. CX requires to focus on the process of solving customer goals. EX necessitates to think in terms of organizational context and job content that support employees. Finally, the focus of HX should be on well-being via enhanced gratification, and reduced violation, of basic human needs.Originality/valueThis paper offers an interdisciplinary perspective on (service) experience and simultaneously addresses CX, EX and HX in order to reconcile the different perspectives on experience in service research.

An exploration of ubungoma through the calling and God’s indwelling in the Prophet Jeremiah

This article employs interpretive phenomenological analysis to explore the African practice of ubungoma [divination] through the Prophet Jeremiah’s calling and God’s indwelling on him in relation to the growing number of professing Christians experiencing an ancestral calling within Southern Africa. The aim is to highlight previously unnoticed features on the work of the Spirit in two religious traditions illuminating our understanding of God’s presence beyond religions. Three areas of focus will be the calling of both isangoma and prophets, various mediums and their functions, and the indwelling or inscription of God or Spirit in either isangoma or a prophet. The findings of this analysis have shown that whether one uses inculturation, enculturation or decolonisation as a tool, each one of them has a framework that can aid in understanding this phenomenon. This will aid discern calls to the ministry and Christian vocation while informing current discourses on Christian polity and practice.Intradisciplinary and/or interdisciplinary implications: This article explores the intersection of African Traditional Religions with Christianity and encourages the re-reading of scriptures to empower African interpretations.

Building welcoming and inclusive congregations: Biblical hospitality as a theological paradigm

This article addresses the question, ‘how can congregations that exhibit prejudice toward LGBTQQIA+ persons (different expressions of nonheterosexuality), overcome bias and discriminatory practices to become missionally holistic, hospitably welcoming, and inclusive of these individuals?’. The answer can be found in engaging an alternative biblical hermeneutic that emphasises the socio-historical context of a given narrative, thus creating a broader and deeper understanding of the principle of biblical hospitality as a fundamental theological premise inherent within the Judeo-Christian scriptures. Accomplishing transformative change demands intentionality by clergy equipped to engage the issues effectively. Pastoral ministers must cultivate the exegetical skills needed to guide local missional churches towards greater inclusivity, with the goal of creating more hospitably welcoming and inclusive faith communities.Intradisciplinary and/or interdisciplinary implications: This article engages a dialogue between biblical and practical theology as missional praxis supporting congregational development as ecclesial reformational transformation to enable local churches to become hospitably welcoming and inclusive.

A postcolonial reading of the early life of Sara Baartman and the Samaritan Woman in John 4

When Jesus meets the Samaritan Woman at Jacob’s well in John 4, it is a meeting between two colonial subjects in the Roman Empire. In this encounter we find the Samaritan Woman as a triply marginalised body, a woman subject to multiple, intersecting forms of oppression within her patriarchal context. Identified as a Samaritan Woman, Jewish rabbis regarded her as unclean, impure, and being menstruous from birth. It can also be deduced that she is an outcast in her own society because she comes to draw from the well at noon, the hottest part of the day when people did not usually fetch water. This Samaritan Woman is nameless, landless and powerless in an imperial, colonial and patriarchal context. The poem of Diana Ferrus, I’ve come to take you home, in memory of Sarah Baartman, highlights how Baartman was dehumanised and treated as a sexual object by European colonisers. Through a postcolonial reading of John 4, I consider the intersections between the Samaritan Woman and the early life of Sara Baartman in their respective colonial contexts and invite the reader, as the poem invites Baartman, to come home to Africa and resist Western European imperial and colonial patterns and tendencies.Contribution: This article has interdisciplinary implications. This is an interdisciplinary study in the sense that it offers a biblical interpretation of John 4 that is informed by the life of Sara Baartman that has been uncovered through anthropology, history and sociology. It is also integrating the field of postcolonial biblical hermeneutics with the theory of intersectionality.

Inaugurated eschatology from a transgender perspective

Many people who identify as transgender, experience discrimination, stigma and societal marginalisation as if they are not really human beings created in the image of God. This article argues for more acceptance of transgender people within a Christian world view. I contend that gender and the imago Dei can make room for more inclusivity and inherent human dignity for all people. Transgender identity, the idea of inaugurated eschatology as ‘already/not yet’ with the arrival of the Holy Spirit, the restoration of God’s image, and the acceptance of transgender individuals in God’s Kingdom will be focussed on. Inaugurated eschatology enlightens us on who we are in Christ. The topic focusses on transgender issues in relation to inaugurated eschatology and its effects on transgender roles within the Christian faith community. The nature of the research is qualitative and descriptive, either contradicting or supporting different views on transgender and inaugurated eschatology.Intradisciplinary and/or interdisciplinary implications: To encourage discussion and deeper exploration of the concepts of transgenderism and inaugurated eschatology that could contribute to more inclusivity and inherent human dignity for all people in the fields of theology, gender studies, politics, philosophy, history and psychology.

Reflections on Habermas’s discourse ethics

In this article Habermas’s discourse ethics is critically interpreted. The article starts with a brief intellectual biography of Habermas (section 1), showing that his life and work has always had a strong ethical and political dimension – leading to the concept of discourse ethics. Next, it is indicated how Habermas’s work in the 1970s culminated via four steps in his major philosophical work – the Theory of Communicative Action (section 2) published in 1981. In the next two sections Habermas Theory of Communicative Action is applied to ethics and morality in the form of his discourse ethics – the heart of this contribution (section 3). In this process the following four aspects of Habermas’s discourse ethics are discussed: Its qualified Kantian deontological dimension, as well as its universalist, cognitivist, and formalist dimensions. In the following section (4) the discussion of discourse ethics is shifted to Habermas’s theory of law, deliberative politics, and democracy which is a further application of ideas developed in his Theory of Communicative Action. The contribution then ends with some critical remarks on Habermas discourse ethics and sketch of law and politics (section 5) Three arguments are presented in this regard. First, Habermas argument is judged to be too closely related to abstract rationality. Secondly the distinction that Habermas makes between morality and ethics is critically investigated. Finally, the Habermasian use of justification in his argument is critically compared with the concept of application. These points of criticism, though, indicate that the debate on Habermas’s discourse ethics is ongoing.Intradisciplinary and/or interdisciplinary implications: This article deals with the concept of discourse ethics (in the Kantian tradition of ethics) as developed firstly by Karel Otto Apel and later refined by Jurgen Habermas for his own purposes. The line of argumentation developed here has significant relevance for philosophy, moral theory, law, and theology. Discourse ethics can be considered as a contemporary version of Kantian deontological ethics after the linguistic turn.

Reformation of marital laws in Hungary: Early reception of Luther, Calvin and Beza before and until 1667

The main achievements of the huge research on the history of the Hungarian Protestantism show that at the beginning of the Protestantism the local reformers and preachers were interpreting Luther’s ideas, but from the 1550s Calvin’s doctrines became decisive. The reception of the great reformers’ ideas was far from being evident in the practice. It means pastors and preachers in Hungary did not cite directly from the written heritage of Luther (Pelikan Helmut 1955-1986), Calvin (Calvin 1863–1900) or Beza. They used to use the Bible itself. Nevertheless, many new and unknown problems raised, which deserved prompt and clear theological and moral advice. Most of the challenges were related to the burning, everyday questions of sexual sins and of family life. Therefore, it is not surprising that contemporary preachers were trying to commit everything to renew the public morality of people. The article intends to illuminate the evolution of the early Protestant marriage law system and theological thinking in Hungary after the temporary ’collapse’ of the Roman Catholic Church and its canon law in the 1550s. At the same time, it is raising the question, how did the ’great reformers’ influence the early Protestant marriage law system and theological thinking in Hungary.Intradisciplinary and/or interdisciplinary implications: This article is based on the field of systematic theology. The study intends to understand the development of Hungarian Reformed regulations of marriage in the 16th and 17th century from theological, judicial and historical perspectives.

The implementation of Bungku Owi as a forum for Rampi Fellowship in Seko: Reviewed in John Calvin’s Theology of the Church

Bungku Owi is the philosophy of the Rampi indigenous people in building relationships together and this is in line with the Church. The Church is a community of people who believe and live together to realize God’s work to bring peace through the call to fellowship, witness and serve. Qualitative method with in-depth interviews with Bungku Owi stakeholders as key persons. The research results found that the Church and Bungku Owi have something in common: The Church is a fellowship of believers who are called to be God’s co-workers by witnessing, serving and fellowshipping so that what is realized is peace and shalom. Meanwhile, Bungku Owi is a philosophy used by a group of Rampi people to build a life of togetherness in society so that what is created within the community is coexistence, mutual assistance and equality for good purposes.Intradisciplinary and/or interdisciplinary implications: The implications are in studying culture, church and theology through Bungku Owi’s cultural philosophy. It contributes to juxtaposing Bungku Owi’s cultural views on Rampi with Calvin’s interpretation of ecclesia. These images complement each other in building lasting relationships within the Christian community.

Engaging emerging adults: A missional model of ministry for house churches in South Africa

This article examines the role of house churches in South Africa in the ministry of emerging adulthood. Emerging adulthood is a turbulent life stage that is characterised by change and exploration. Additionally, it involves increasing responsibility and autonomy as young people assume more adult roles. This article suggests that emerging adulthood is a critical life stage for several reasons. Given the contextual realities of South Africa (high unemployment, high levels of crime, poverty), as well as the associated negative behaviour and the increasing religious disaffiliation among emerging adults, it is essential to provide nurturing support to this group in particular. To this end, this article presents a missional model for house churches as an alternative method of ministry for reaching and retaining this population group. The characteristics of house churches and emerging adults are explored and serve as the backdrop for this missional model.Intradisciplinary and/or interdisciplinary implications: This article makes intradisciplinary and interdisciplinary contributions by engaging the theological disciplines of missiology and practical theology as well as psychology and sociology.

Understanding COVID-19 birth-pangs’ theological responses and the promised Parousia of Jesus

Jesus in Matthew 24 presaged to his disciples about the eschatological birth-pangs that would be occurring in the world in the interim of his departure and his promised Parousia and the end of this age. It is a theological concern how the disciples of Jesus in every era are to be responding to eschatological birth-pangs in the light of Jesus’ promised Parousia. This study is based on the existential reality that many Nigerian professing Christians do not understand how they are to be responding to an eschatological birth-pang like coronavirus disease 2019 (COVID-19) pandemic in relation to the promised Parousia of Jesus. How then are the elects in Nigeria to be responding to eschatological occurrence like COVID-19 and as well be preparing for the Parousia of Jesus? Therefore, using redaction criticism approach of conducting biblical exegesis, this study focusses on theologically interpreting the context of Matthew 24:15−51, to unveil and recommend pragmatic theological Christian responses that underline how Nigerian Christians are to be righteously responding to the COVID-19 pandemic as an eschatological birth-pang, and as well be preparing for the promised Parousia of Jesus.Intradisciplinary and/or interdisciplinary implications: In the Olivet-discourse, Jesus in advance informed his disciples how they are to be responding to the birth-pangs, and also be preparing for his Parousia. This study explored Matthew 24:15−51 and unveils how the church in Nigeria is to be responding to the COVID-19 pandemic as an eschatological birth-pang in the light of Jesus’ promised Parousia.

Promoting the equality of the earth and humans using Keramat

Keramat refers to local popular concepts and practices in Indonesia that are applied to the earth and prevent people from freely exploiting the world. This article aimed to determine the values of Keramat concepts and practices that contribute to the understanding about humans and the earth for Christians by using a qualitative method. The results showed that two important values of the Keramat concepts and practices would transform and enhance the perspective of Christians about humans and the earth, with anthropocentrism being very strong. These values included humans and the earth, which were principally interdependent and interconnected to each other. From this article, it could be observed that the interaction patterns of these elements directly impacted the natives’ lives. This indicated that humans were positively influenced when living according to the effective taboos in Keramat concepts and practices. In this case, the control of needs was very necessary because of the existence of limitations in the usage of the earth’s resources. Besides, humans and the earth were also forms of life from the perspective of Keramat. This proved that the earth was not considered as a tool, medium or object capable of meeting the needs of all humans. However, based on the challenges of national development, the natives were powerless in protecting their Keramat areas, indicating that the local churches needed to be supportive in maintaining and sustaining the concepts and practices.Intradisciplinary and/or interdisciplinary implications: This research could contribute to enhance echo-theological discourse in accordance with cultural anthropology.

Towards a Grieving Church: Theo-ethical considerations for homophobic violence in South Africa

Hetero-masculine violence in South Africa continues to be an obstacle to peace. As indicated by crime statistics in South Africa, heterosexual women, heterosexual men and LGBTQI+ community have been victims of murder. Many continue to be victims of sexual violence as a result of hetero-masculine violence. While some Christian confessional traditions in South Africa have evolved and have become more welcoming to the LGBTQI+ community, this evolution has not made much difference to the public violence the LGBTQI+ community is exposed to in South Africa. Using the intersections of Caputo’s radical ethics and Meiring’s body theology, I propose a new theological framework that will assist and encourage confessional ecclesiological traditions in South Africa to deal with their own internal contradictions influenced by masculinist heterosexist discourse. This is an attempt to meaningfully contribute to the discourse on violence experienced by the LGBTQI+ community in South Africa. This article contends that the intersections of body theology and radical ethics assist ecclesiological traditions to recognise and embrace the fragility of metaphysics even in the face of discomfort. I argue that the exercise of continuously embracing the fragility of metaphysics assists ecclesiological traditions to be open to their own flaws. This gives them an authentic voice to constantly reconstruct and effectively speak out against the rejection of and violence perpetuated against the LGBTQIA+ community in South Africa.Intradisciplinary and/or interdisciplinary implications: This paper draws on conversations from Christian theology, ethics and their engagement with LGBTQI+ and public homophobic violence in South Africa.

Reverend Frank Chikane as a catalyst for shifts in Pentecostal beliefs and practices

Reverend Frank Chikane represented shifts in Pentecostal beliefs and practices. He found it difficult to accept Christians who spoke in tongues on Sundays but oppressed others on Mondays. He found this hypocrisy to be the worst contradiction he had to contend with. He recognised the separation of spiritual, physical and social. He divided the church’s service to the world into three categories. The first is the ‘status quo’, that is the church, which ensures stability as long as the political system gives it space to proclaim the gospel. He called the second category ‘passage theology’. This refers to those who see themselves as passers-by in this troubled world, and therefore do not care about the politics of this world. The third category is the ‘involvement’ category. Of these three categories, Chikane chose the third. Based on the category of involvement, the author argues that Chikane is the epitome of shifts in Pentecostal beliefs and practices. To this end, the author will uncover and examine the core beliefs and practices of Pentecostalism, setting out the factors that gave rise to Chikane and also highlighting those that mark shifts in his spiritual agency. In the end, the author concludes that Chikane is indeed a catalyst for shifts in the practice of the African Pentecostal tradition today. The pattern of methodological approach followed in this article is the study of synthesised literature from libraries, particularly the sources that assisted me to gain insight into Chikane.Intradisciplinary and/or interdisciplinary implications: This article argues that Rev. Frank Chikane, through his ministry praxis, epitomises shifts in Pentecostal beliefs and practices. Although it is located in the field of missiology, it also has interdisciplinary implications for disciplines such as sociology, practical theology, and church history.

Rebuilding the broken walls of Zimbabwe with the Church, leadership and followership

Biblically and historically, Christianity is meant to enlighten people, transform lives, and develop responsible and effective leaders and followers who influence life-building change across generations and borders. Somehow, even while churches mushroom everywhere, selfishness, irresponsible citizenship, moral decadence, systematic corruption, and related travails proliferate and are sinking Zimbabwe into monumental political, economic and social crises. Meanwhile, the holistic mission of the Church has been narrowed down to proclamation, while demonstration of the gospel has lost attention, and the integral mission has become socialised and secularised. As a result, Christian principles of leadership and followership, such as stewardship, servanthood, responsible citizenship and all-encompassing service delivery, have become correspondingly elusive. The ruling government of Zimbabwe has been militantly silencing dissenting voices and the nation has a dire need for a prophetic voice to speak about reformation. Meanwhile the Church is sheepish, divided, erratic, somewhat inaudible and this submission addresses that gap. Some Church members appear helpless and hopeless, while countless others are migrating to cool off in neighbouring countries, to seek greener pastures, political and socio-economic relief. Thus, many Zimbabweans – those who are scattered and those still in Zimbabwe – are in critical need of a great revival. By reflecting on the rebuilding of Jerusalem’s broken walls by Nehemiah, and employing an in-depth analysis of available transformational leadership and Christian literature, this article calls for an inclusive, spiritual, strategic and integrally missionary revival, to achieve a revolutionary transformation of leadership, followership, and nation building.Intradisciplinary and/or interdisciplinary implications: This article interfaces ecclesiology and transformational leadership with politics for inclusive transformation.