Methodist Church Of Southern Africa Research Articles

A state church? A consideration of the Methodist Church of Southern Africa in the light of Dietrich Bonhoeffer’s ‘Theological position paper on state and church’

This article considers whether South Africa’s largest mainline Christian denomination, the Methodist Church of Southern Africa, is in danger of embodying or propagating a contemporary form of ‘state theology’. The notion of state theology in the South African context gained prominence through the publication of the ‘Kairos Document’ (1985) – which celebrated its thirtieth anniversary in 2015. State theology is deemed inappropriate and harmful to the identity and work of both the Christian church and the nation state. This article presents its consideration of whether the Methodist Church of Southern Africa is in danger of propagating ‘state theology’ in dialogue with Dietrich Bonhoeffer’s important document, Theological Position Paper on State and Church. The article offers some insights into the complex relationship between the state and the church in South Africa in the apartheid and democratic eras. It further problematizes the relationship between the Methodist Church of Southern Africa and the governing African National Congress by citing some concerning examples of complicit behaviour from recent history. The MCSA’s polity and doctrine on church and state relationships are also considered before some critique and warning is offered in the light of Bonhoeffer’s Theological Position Paper on State and Church.

Bruised but not broken: De Lange v Presiding Bishop of the Methodist Church of Southern Africa and Another 2016 (2) SA 1 (CC)

abstractThe fight for gender equality affects women’s rights in society (socially, economically, politically and spiritually) to practise their choice of faith without prejudice. The church as an important non-secular institution that influences everyday beliefs and practices, not least gender equality and attitudes to sexual difference, has been slow to question the consequences of gender discrimination. In particular the idea that tolerance of homophobic prejudice is acceptable or normative can be widely criticised. In many cases churches demonstrate a patriarchal, heteronormative attitude which denies the right to belonging and spiritual freedom to sexual minorities. While the post-apartheid state does not allow discrimination on the grounds of sexual orientation and has extended the rights of Lesbian, Gay, Bisexual, Transgender and Intersex (LGBTI) persons to marry the spouses of their own choice, non-secular organisations actively use religious and other grounds to continue the practice of exclusion. This article discusses leadership in the church and the right to marry one’s partner of choice in the case of Reverend Ecclesia De Lange. De Lange, a self-identified lesbian, lost her job in the Methodist Church when she announced that she planned to get married. De Lange resolved to rectify the injustice meted out to her in pursuance of her chosen vocation and raised her constitutional right to equality and dignity and her right to keep her religious beliefs intact. The article looks at how De Lange was confronted by church rules which were used to question her conduct and dismiss her, and her opposition to the church’s decision. The complicity of the church in reproducing discrimination and homophobia is questioned and serves to demonstrate that religion, gender and job security intersect in multiple and complex ways. The article argues there is a need to be attentive to the difficulties faced by women who belong to religious organisations who endeavour to navigate through the complexities of religious freedom and sexual difference. The church constitutes part of the problem when it requires conformity to heteronormativity, effectively marginalising and othering those who do not conform. De Lange was penalised for being open about her sexual orientation to the church. She argued that the church should be an integral part of the solution by accepting and serving the spiritual needs of LGBTI persons rather than holding what she saw as double standards.

A call for the recognition and empowerment of women in ministry in the Methodist Church of Southern Africa

Women were already in ministry in Old and New Testament times, though they were not officially recognised as ministers as they are today. This practice was adopted by the Methodist Church of Southern Africa (MCSA). Despite the profound move of the MCSA to enable women to enter the ministry and serve as ministers in the MCSA, female clergy are still being ostracised. This was affirmed by the Bishop of the Cape of Good Hope District, Reverend Michel Hansrod, in an address to the synod. He conceded the following: “It is with great sadness that we recognise and confess our slowness in affording women the opportunities of leadership and poor stationing.” This statement implies that clergywomen in the MCSA are still regarded as unsuited to be leaders. This article sets out to offer the MCSA insight into the best way to resolve the problem of ostracism and disempowerment of clergywomen in ministry in the MCSA. The article highlights the historical background of women in ministry and from that perspective, brings forth God’s intention in creating humanity. Then it offers a discourse on how the MCSA neglects women in ministry, in contradiction to Scripture. Finally, the article formulates a missional paradigm embedded in the missio Dei that could assist the MCSA in addressing the pleas of women in ministry.

The experiences of thirteen women ministers of the Methodist Church of Southern Africa

The year 2016 marks the 40 th anniversary of the ordination of women into the ministry of Word and Sacraments in the Methodist Church of Southern Africa. What are their experiences during their ministry whilst being in a covenantal relationship with the church and their ordained colleagues? What are the particular concerns and issues raised by a sample of 13 women ministers who have served for a total of 90 years since their ordination in the church? The paper describes the unique relationship between the church and ministers and then presents the findings of the experiences of the sample, indicating that the women ministers in the Methodist Church of Southern Africa are being discriminated against in various ways and struggling to find acceptance and appointments in financially viable circuits.

Implications of the ordination of women for the Methodist Church of Southern Africa

The year 2016 marks the fortieth anniversary of the ordination of women in the Methodist Church of Southern Africa (MCSA). This, being a milestone worth celebrating and commemorating, highlights not only the gains but also the challenges that women face in the ministry of the Methodist Church. The implications of the ordination of women for the denomination (and its organisations) have yet to be fully grappled with, interpreted within the changing context of our present society, and understood in light of the patriarchal society within which the Methodist Church operates. The present article highlights the implications of the ordination of women for the Young Men’s Guild – a missional organisation of men in the MCSA. The article calls for inclusive and radical transformational activity within the Young Men’s Guild. It advocates for intentional implementation of the Gender Action Plan that was approved by the Methodist Conference ten years ago (2006). It agitates for a Young Men’s Guild movement whose discomfort with its privilege propels it to live out the principles contained in the Methodist rule of life. Young Men’s Guild members ought to actively pursue an agenda of inclusion in order for their organisation to reflect truly the vision and mission of the MCSA.

From Constance Oosthuizen to Purity Malinga: the struggle for equality in ordination in the Methodist Church of Southern Africa

The researcher believes that while in the Methodist Church of Southern Africa (MCSA) women have been ordained to the ministry of Word and Sacrament since 1976, they remain a minority numerically and are still marginalised in leadership. As a result ordained women remain the most unrecognised and underutilised group in the MCSA. Few women ministers have held leadership positions during this period, particularly primary leadership positions. This article enquires into the experiences (or, ‘acceptance’) of these women, the reasons for the minority representation, and reflects on the future of representative ordained ministry. A theoretical framework of feminist ecclesiology is used as an approach. Primary research provides statistical data upon which the assessment of progress towards gender equality is based. The impact of culture upon institutional gender representation is discussed, together with equality of opportunity in principle and practice. Reference is made to gender equality in other institutions, both secular and religious. The article reflects upon the leadership of the MCSA towards gender equality in the ordained ministry, and some conclusions are drawn and recommendations suggested for the future.

Two hundred years of Methodism! A black theological inquiry into the heritage of Methodism in Southern Africa 1816-2016

A proverb of the Yoruba people of Nigeria says: ‘However far a stream flows, it never forgets its origin.’ The proverb gives credence to the epochal stories of the human race, and more importantly of the Methodist people in Southern Africa. This article evaluates the history of Methodist people in Southern Africa in the period 1816-2016 from a black theological perspective. First, the paper describes the black theological perspective from which the inquiry into the story of the Methodist Church of Southern Africa (MCSA) is approached, a perspective which is based on the philosophy of black consciousness, the black liberation theology and Methodist theology. Second, the article offers a black theological reflection on selected figures in the history of the MCSA. As a way of concluding, the article considers the prophetic implications of the heritage of Methodism in the MCSA for the Methodist people today.

The covenantal relationship between the Methodist Church of Southern Africa and her Presbyters: an ethical appraisal

The term “covenantal relationship” is used by the Methodist Church of Southern Africa to describe the nature of the vocational agreement between this denomination and her ministers (Presbyters). This relationship differs substantially from what we understand to be a secular contractual agreement between an employer and an employee. In recent times the covenantal relationship has become a source of contention, especially when a dispute arises between a Presbyter and the MCSA, or vice versa. This article describes this covenantal relationship, and seeks to measure the ethical implications of it. The authors employ Kretzschmar’s DECA method (See Ally et al. 2010: 64–77) in the appraisal thereof.

THE PLACE OF WOMEN MINISTERS IN THE MISSION OF THE METHODIST CHURCH OF SOUTHERN AFRICA

This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministers’ ranks. We will investigate the challenges within the MCSA that slow down its policy on the ordination of women. The paper proposes the tools that can be used to address the challenges with regard to the full acceptance of women ministers within the MCSA. Furthermore, it investigates the organisational structure of the Women’s Manyano as a means for women to protest against their exclusion from full participation in the life and leadership of the church. Although what women have learnt and practise within their own women organisation has not infiltrated into the full life of the Methodist Church, they have become a force to reckon with in the MCSA. The paper traces the causes of the marginalisation of women within the Methodist Church to patriarchal and cultural stereotypes that are determining the reading and understanding of the biblical text. Human nature is a condition that needs to be checked regularly in order to remove those elements that are human-made, self-serving and limiting. Some examples of psychological and cultural elements are cited as a basis for reflection and a launch pad for women empowerment, and for the transformation of the MCSA and its policy on the ministry of ordained women.

‘SURELY, GOODNESS AND MERCY SHALL FOLLOW ME...’: READING PSALM 23:6 IN CONVERSATION WITH JOHN WESLEY

On the understanding that the addressees of Psalm 23 experienced the challenges of poverty, corruption, injustices and conflict, the interest of this article lies at asking three cardinal questions: First, what Imago Dei does Ps 23 present in the context of poverty, corruption, injustice and conflict, and more importantly with respect to the ‘goodness and mercy’ of YHWH? Second, how does the idea of ‘goodness and mercy’ (cf. Ps 23:6) relate to John Wesley’s theology on the ‘works of mercy’ and ‘doing good’ − particularly in light of the mission imperatives of the Methodist Church of Southern Africa? Third, how could the Methodist people be the interlocutors of ‘goodness and mercy’ in South Africa today?

Neglecting Religious Health Assets in Responding to HIV and AIDS: An Assessment of the Response of the Free Methodist Church in Southern Africa to HIV and AIDS

This paper is an assessment of the response of the Free Methodist Church of Southern Africa (FMCSA) to HIV and AIDS. It shows that this church is neglecting a crucial religious health asset - the Wesleyan Health Care Ministry - in responding to HIV and AIDS. While this church is rooted in John Wesley's theology and practice, the findings show that it is not using appropriately the insights that his ministry offers for addressing the pandemic. The content of the article was obtained through interviewing church leaders and caregivers, and conducting focus group discussions with ordinary church members in the FMCSA, Southern KwaZulu-Natal.

A Comment on the Exclusive Jurisdiction of Domestic Religious Tribunals in South Africa:De Lange v The Presiding Bishop of Methodist Church of Southern Africa

The idea that certain matters are completely outside the scrutiny of South Africa courts will be a challenging one, predictably controversial and difficult to sustain given a background of exhaustive reach of the legal system into all areas of societal endeavour. If nothing else, the human rights jurisdiction of South African courts, especially the horizontal application of human rights, ensures that South African courts accept and scrutinize all matters that come before them. Even though the courts have shown considerable deference to executive legislative and private determinations, this would appear to be a matter of substantive adjudication rather than a wholesale abdication of its jurisdiction. It is, therefore, a challenging proposition that internal doctrinal disputes of churches and by extension religious associations are outside the jurisdictional remit of South African courts. In De Lange v The Presiding Bishop of the Methodist Church of Southern Africa [2014] ZASCA 151, the Supreme Court of Appeal (SCA) declared that a court should become involved in matters concerning the rules adopted by churches only ‘where it is strictly necessary for it to do so’ and that the internal rules of a church which are matters of religious doctrine fall within the exclusive realm of churches, and therefore lie outside the jurisdiction of the courts. This comment asks whether a proper respect of the freedom of religion demands an exclusive and/or substantive deference to domestic religious arbitration.

Ecclesia De Lange v The Presiding Bishop of the Methodist Church of Southern Africa for the Time Being

<i>Ecclesia De Lange v The Presiding Bishop of the Methodist Church of Southern Africa for the Time Being</i>

The place of women ministers in the mission of the Methodist Church of Southern Africa

This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministers’ ranks. We will investigate the challenges within the MCSA that slow down its policy on the ordination of women. The paper proposes the tools that can be used to address the challenges with regard to the full acceptance of women ministers within the MCSA. Furthermore, it investigates the organisational structure of the Women’s Manyano as a means for women to protest against their exclusion from full participation in the life and leadership of the church. Although what women have learnt and practise within their own women organisation has not infiltrated into the full life of the Methodist Church, they have become a force to reckon with in the MCSA. The paper traces the causes of the marginalisation of women within the Methodist Church to patriarchal and cultural stereotypes that are determining the reading and understanding of the biblical text. Human nature is a condition that needs to be checked regularly in order to remove those elements that are human-made, self-serving and limiting. Some examples of psychological and cultural elements are cited as a basis for reflection and a launch pad for women empowerment, and for the transformation of the MCSA and its policy on the ministry of ordained women.

'Surely, goodness and mercy shall follow me...': Reading Psalm 23:6 in conversation with John Wesley

On the understanding that the addressees of Psalm 23 experienced the challenges of poverty, corruption, injustices and conflict, the interest of this article lies at asking three cardinal questions: First, what Imago Dei does Ps 23 present in the context of poverty, corruption, injustice and conflict, and more importantly with respect to the ‘goodness and mercy’ of YHWH? Second, how does the idea of ‘goodness and mercy’ (cf. Ps 23:6) relate to John Wesley’s theology on the ‘works of mercy’ and ‘doing good’ − particularly in light of the mission imperatives of the Methodist Church of Southern Africa? Third, how could the Methodist people be the interlocutors of ‘goodness and mercy’ in South Africa today?

Methodism and transformation in South Africa: 20 years of constitutional democracy

It has been two decades since South Africa became a constitutional democracy. The transition of power in this country has not necessarily meant that the majority of South Africans have experienced a transformed life. The incessant experience of poverty, poor service delivery and lack of political will to facilitate change is leading to violent protest action. This article investigates the progression in the Methodist Church of Southern Africa’s theological understanding of its role in being an agent of change in local communities. It does so by reflecting on the Church’s place in the current political context, its programmes and recent initiatives in its mission-based focus.

Christian and African Perspectives on Stewardship of Creation

Genesis 1: 24 & 25 read thus:Then God said, let the earth bring forth living creatures after their kind: cattle and creeping things and beasts of the earth after their kind; and it was so. God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creeps on the ground after its kind; and God saw that it was good.According to Christianity and African religious systems and cultures, God created everything: heaven and earth, and all living and innate creatures. As the aforementioned verses from the bible say, ‘God saw that it was good’. Thereafter, God created human beings to be the chief stewards of the entire creation. Then:... the LORD God took the human being and put him/her into the Garden of Eden to cultivate it and keep it. (Genesis 2: 15) So, the two main issues that will be in my mind as I explore the Christian principles as well as the African perspectives on the stewardship of creation are:• The entire beautiful (or good) creation belongs to God;• Human beings are the stewards of creation – their duty is to ‘cultivate and to keep it’. Christians and Environmental Justice Christians have often been blamed for the neglect of the environment. For example, according to Lynn White Jr:Christianity, in absolute contrast to ancient paganism and Asia’s religions (except, perhaps, Zoroastrianism), not only established dualism of man and nature but also insisted that it is God’s will that man exploit nature for his proper ends ... By destroying pagan animism, Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects ... Hence we shall continue to have a worsening ecological crisis until we reject the Christian axiom that nature has no reason for existence save to serve man. (White, 1967)White’s (1967) criticism is based on interpretation of Genesis 1: 28, where God is by and large understood as saying that human beings are the only important species on earth, so they must have ‘dominion’ or should exploit everything else on earth. Indeed many critiques, such as White (1967) are not entirely false. For example, the Umthatha Mission Congress of the Methodist Church of Southern Africa (MCSA) in 2004 did not do justice to the issues pertaining to the environment. As a result, the MCSA’s ‘fifth’ pillar of mission (Environmental Justice) was an afterthought – and many people in the MCSA still know and preach only aboutfour mission pillars (imperatives). Generally, very few preachers say anything (preach) on the importance of the environment to Christians. However, there are many Christian (and non-Christian) men and women who havededicated their lives to ensure that the earth we have inherited is passed on to the next generations as beautiful to the eyes of God as it was when he created it many, many years ago. Certainly, all of us have a role to play – no matter how small.

Moving beyond welfare? development programmes in selected methodist congregations in Cape Town

Abstract The linkage between religion and economy has recently been re-thematised in ecumenical and development circles to encompass the possible roles that religion could play in promoting socio-economic development. This theme has also emerged in South Africa, with some scholars examining the types of development programmes that denominations have engaged in. The distinction drawn within the debate between “traditional” long-term welfare and other possible types of development programmes has not yet been grounded in empirical evidence from local churches. In this article this shortcoming is addressed by investigating whether the current outreach programmes of congregations in the Methodist Church of Southern Africa remain locked in welfare mode or provide evidence of engaging in alternative development strategies. The Methodist Church is selected for study because this denomination urged its congregations to engage in development programmes as part of a deliberate institutional transformation programme, known as The Journey to a New Land, launched in 1993. Data were collected from congregational leaders in the Western Cape and analysed using a typology adapted from the work of development specialist David Korten. The findings indicate that there is little evidence of movement beyond a welfare mode. Isolated instances that point in the opposite direction probably demonstrate surface compliance which allows deeper change to be avoided.