Theology In South Africa Research Articles

A theology rhizome

This article contains suggestions to the Faculties of Theology in South Africa about an alternative way and direction to educate their students in this metamodern era. Because any learning in a specific profession implies lifelong and lifewide learning, the suggestion also includes the alumni of the faculties. This is all about rhizomatic learning, which involves both the educators and their students in an interactive and student-centred relationship where both parties act on an equal basis when deciding on the content and direction of the learning process for a specific year. It also involves the use of Artificial Intelligence (AI) and large language models such as ChatGPT. This is therefore an appeal to the educators of the Faculties of Theology in South Africa to become highly empowered resourceful online educators (HEROEs), also called recently minded educators (with no age restriction), taking a fresh look at the way in which they are currently teaching their 21st-century students and to maybe reconsider it in light of this article.Intradisciplinary and/or interdisciplinary implications: Good contemporary theological education would mostly result in good Theology students and good pastors. This article suggests an alternative way to teach our students in the current metamodern era. Rhizomatic learning fits into the technological era of the Fourth Industrial Revolution, as well as Education 4.0, Learning 3.0 and the posthuman era.

A Hermeneutical Approach to Theology: Teaching African understanding of Spiritual Beings and their Existence

The teaching of theology in South Africa is narrowly understood in the context of Abrahamic religions. Within those religions, there are notions like angels and demons that make sense but remain problematic in the African understanding of God and spirituality. African spirituality gets overshadowed by coloniality such that African scholars resort to silence rather than correcting those errors that are committed while teaching theology to Africans. Since theology is the study of God, it should be subject to different interpretations that allow for a multiplicity of approaches. Since demystification and decolonisation of African theology are needed, this paper denounces foreign concepts in theology that seek to demotivate the whole concept of a decolonial theology. Analytic theory is used as the lens in this study. The purpose of this study is to clearly surface the concept of decolonisation within religion and the notion of beings within theological studies. This qualitative study adopts a desktop conceptual research methodology. Major findings of this study reveal that (i) theology in South Africa is taught in a Eurocentric fashion and the concepts used are Western, (ii) there is a high level of ignoring the African concepts and religions in the plight of theologians to reinforce Christianity. Core recommendations include (i) transformation of theological teaching that accommodates African spirituality, and (ii) popularization of African notions/ concepts to refer to such beings that the Western religions have called angels and demons. This study contributes to the decolonial scholarship with regard to theological studies of spiritual beings. Keywords: Theology, Decoloniality, Africanization, Afrocentric Theology, Spirituality

Character formation and emerging adulthood

Adolescence and emerging adulthood are characterized by developing owned values, ideas, lifestyle habits, etc. Character expresses values and virtues we consider to be important, relates to goals we aim at and deals with both emotions (desires) and cognitions, it is about attitudes in concrete practices. Moral conversion refers to the process through which this character is formed. It includes one’s faith, identity, and moral journey. Amid a diversity of social contexts, spiritual resources, and communities; people demonstrate how they respond to situations and whether character is indeed demonstrated. Character could also be formed in these varying contexts and situations. We develop further knowledge about emerging adults and character (formation) and would like to know how young people live out any specific values, grow and change in their moral attitude through participating in certain practices. We assume the intention of our acts, show moral considerations, and is for Christians somehow connected to the gospel, but this truth remains to be evidenced empirically. Through empirical research conducted with emerging adults studying theology in South Africa and Netherlands, this article investigates how these emerging adults consider character formation through their lenses of religious beliefs and in the midst of certain practices or situations, in particular crises.

Transformative Education, Participative Black Theology and the Challenge of Making a Difference

This paper explores the critical intersection of transformative pedagogies, especially the work of Paulo Freire and Augusto Boal, as it encounters Black theology. The nexus of these epistemological frameworks is then reflected on further, in order that a Black participative mode of theological reflection can be explicated as a newer, more critical form of intellectual enquiry. The development of this work, I argue, can then be used as a means of improving the praxiological intent of Practical theology in South Africa. In the final part of the paper, I outline how South African Practical theologians have responded to the radical intent I am outlining in this article.

The Routledge Handbook of African Theology

The Routledge Handbook of African Theology

The (demanding) history of South African public theology as prophetic theology

The purpose of this article is to tell the story of public theology as prophetic theology in South Africa by highlighting some of the dramatic twists and turns in this history. It seeks to expose and interrogate those whose voices either did not differentiate (enough) between the two, or who have polarised the (apparent) different ways of doing theology in South Africa, assuming inevitably that we are currently on two opposing pathways towards the future. There is, I believe, a more nuanced way to explore these seemingly flat and contradictory ways of doing theology, as we critically reflect on the literature of the last three to four decades. Or, to state it a little differently (but with the same intention), it is no simplistic black or white matter as many seem too often to argue in their writings. We need to open and deepen the discussion in order to see how our knowledge might move on a specific trajectory and still mutate over time. Lastly, even if there are more creative common grounds and tensions to be explored in this particular narrative (with its many voices), I feel the need to point to some urgent, critical questions, perhaps taking us into new directions. Contribution: The author seeks with this literature review to articulate the tensions in the development of public theology as prophetic theology within the South African context.

Black Theology and Insights from African Women's Theologies

AbstractThe rise in the public visibility of anti‐Black racism and intra‐Black xenophobia and racism has created a renewed thirst for responses that are unashamedly “Black centred” across disciplines and spheres. Can “Black theology” capitalize on this renewed thirst to recalibrate itself into a relevant response with the potential to impact lives outside of its traditional contexts of the US and South Africa? Using feminist methodologies, this article seeks to investigate the relationship between Black theology in Africa and African women’s theologies. Framed within similar concerns as feminist theologies, African women's theologies are also characterized by a commitment to prioritize women's experiences where traditionally, only men's experiences have been valued and prioritized. From this methodological approach, two critical questions will be brought to the fore: Where are the women in Black theology? What would Black theology look like if it considered gender a critical variable for theologizing? This article puts forward the following assertions: First, that Black theology in Africa has mainly been South African and failed to make its mark north of Limpopo due to its commitment to dismantle the political system of apartheid. Second, that Black theology in South Africa did not privilege gender as a variable worthy of pursuing because it focused more on what undermined the (South) African man. Third, that within Black theology lies the largely untapped potential to address not only growing waves of anti‐Black racism, but also, using an intentional intersectionality lens, to privilege gender, disability, and ethnicity in its purview.

Public Practical Theology and Public Pastoral Care Intersection with Christian Ethics within the Context of Ubuntu and Hospitality to Migrants

This article explores the current state of public practical theology in South Africa in shaping public policy and its responses to issues affecting communities, with particular emphasis on xenophobia. The proponents of public practical theology while having the same or similar approaches on how it should be practised, seemingly differ on the pastoral mode of advocacy. The differences in perspectives vary from being occupied with the more abstract paradigmatic, epistemological and methodological concerns by the scholars in this field. This obviates the fundamental practical theological dimension of the task of public practical theology, which should prioritise a concern with the agency role of the church and other religious communities – albeit not in isolation from other role players − in shaping public policy. In doing so, this article firstly, will explore the interconnection between public practical theology and Christian ethics. Secondly, practical theology as a conceptual and functional understanding within the context of xenophobia with a shift in emphasis to public practical theology.

(Post)colonial Theology in South Africa?

(Post)colonial Theology in South Africa?

Moltmann’s theology in dialogue with liberation theologians revives the role of Black Theology in democratic South Africa

The theme for Liberation Theology has always been about concerns for the marginalised masses and socio-political liberation for the economically disadvantaged. Its mandate is to seek to guide towards the discovery of being human without references to historical divisions between the haves and have-nots created by socio-economic imbalances promoted by political regimes. Moltmann’s content of theology, its revision, its innovation rather than the theological method has marked his restless imagination. His method of exploration in doing theology has brought him into dialogue with philosophers and theologians of different persuasions. In this study, he is evaluated in his dialogue with the liberation theologians. The focus is on Moltmann’s theological approach to ecumenism, built around the Kingdom of God concept, and ecclesiastical analysis and political theology. These three areas are the transitional arguments on how Moltmann enters into dialogue with the liberation theologians. The argument moves on to point how Liberation Theology has exerted itself as Black Theology in South Africa during the apartheid time. Black Theology is a theology of liberation because of its resistance and endeavours of eradication of all forms of oppressive systems. The two injustices (socio-cultural misnomers) in the democratic South Africa are discussed as a calling for Black Theology’s voice. These are corruption and human rights abuses. Black Theology brings religion into the secular world as a way of aborting all forms of discrimination based on race, sex and economic class.Contribution: Black Theology is invited to revisit Moltmann’s ecumenical, ecclesiastical and political theological understanding, as a way of reviving itself back to the centre stage of prophetic role within the corrupt and human rights and dignity abuse society.

The radical, righteous and relevant Jesus in a coronavirus disease-defined world

Stephan Joubert has already made his mark in South Africa (and abroad) with his solid way of doing Theology. In this Festschrift, we wanted to accord recognition to him for what he has already made and for what he is currently doing with e-kerk. His book, Jesus Radical, Righteous, Relevant, having initially been written in Afrikaans, was translated in 2012 into English and depicts his heart for the followers of Jesus and the familia Dei, specifically in South Africa. This article is a journey through this book, with the current dilemma in our country and worldwide in the back of our minds, namely, the coronavirus disease (COVID-19) starting in 2019.Contribution: This article forms part of the Special Collection which will serve as a Festschrift for Prof Stephan Joubert to honour him for the tremendous work that he has done (and is still doing) in Theology in South Africa. I took his book, Jesus, Radical, Righteous, Relevant as basis and applied it to our current situation with COVID-19.

Fight, flight or faith: A pastoral model for spiritual coping

This article is dedicated to Professor Gert Breed who had an indelible influence in the expansion of Pastoral Theology in South Africa: first as minister, and second as Professor in Practical Theology. In line with Professor Breed’s keen interest in the interdisciplinary approach between Theology and, for instance, Physiology and Psychology, the main aim of this article is to show how utilising spiritual coping strategies could help the Christian to cope with stress from a faith perspective. Spiritual coping was defined as an individual’s ability to utilise faith in God and Judeo-Christian religious beliefs, as well as active practices to appraise, understand and effectively cope with stressful life events. A literature study was conducted on human defence response and spiritual coping to demonstrate the adverse effects of chronic defensiveness and stress. Spiritual coping was assessed from a scriptural approach to determine what biblical perspectives regarding coping, defensiveness and spirituality may be revealed. Effective coping strategies were explored to indicate how positive spiritual coping skills could be utilised as an alternative to chronic defensives. The Believe-Belong-Behave pastoral model was proposed for the utilisation of spiritual coping methods and skills that could improve psychophysiological well-being. The Believe-Belong-Behave model consists of three categories that each highlight different individual skills, corporate practices, and practical action steps, which, when applied consistently, could all function in harmony to promote psychophysiological well-being. The components of the proposed pastoral model could offer a harmonious contribution towards spiritual coping and the Christian’s spiritual formation within the local church.Contribution: This article assessed theological perspectives and biblical practices within the basic tenets of Reformed theology to identify resemblances to stress appraisal and human defensiveness throughout the historical course of Scripture. This study in Practical Theology highlighted the importance of combining a strong scriptural or theological foundation with certain practical skills to respond to stressors from a faith-in-action perspective. The proposed pastoral model showed the modern-day Christian how faith in God could be used to cope with stress more effectively.

THE HISTORICAL ROOTS OF BLACK THEOLOGY

This paper traces the origins of Black Theology in South Africa to the nineteenth century when black revolt in missionary-controlled churches gave rise to the formation of the so-called ‘African independent churches’. Not the more recent expression of this ecclesial phenomenon but its early Ethiopian offspring whose leaders actively participated in a struggle intended to secure the emancipation of all Blacks in South Africa. This struggle for political liberation was intrinsically related to the historical quest for an indigenous expression of the Christian faith on African soil. Against this background it is now possible to explore the remarkable parallels that exist between the modern Black Theology/Black Consciousness enterprise and its more dated predecessor.

The cost of ‘not being heard’ and clergy retention

This article was presented in draft form as a conference paper at the annual meeting of the Society for Practical Theology in South Africa held from 17-19 January 2018 in Pretoria, Gauteng, South Africa. Both the conference paper and subsequent article focus on one of the core categories of the author’s PhD dissertation (http://hdl.handle.net/2263/27595), namely (not) being heard.

Black Theology of Liberation (Is it the) Thing of the Past? A Theological Reflection on Black Students’ Experiences

This article pursues a theological reflection on black students’ experiences using the liberative paradigm found in Black theology of liberation (BTL). Reflecting on black students’ experiences in the classroom, the article asks the question; is Black theology of liberation the thing of the past? Pertaining to the question, the article links James Cone and Steve Biko’s experiences in university with my own experiences in the university, particularly as a student of theology in South Africa. Therefore, the focus of the article is threefold; James Cone’s experiences as a student of theology in America, Steve Biko’s experiences as a black student under the apartheid government. Lastly, the article investigates my own experiences to present a theological reflection on black students’ experiences post-apartheid

Allan Boesak, Black Theology and Apartheid: A theological-historical approach

In this article I will give specific attention to the reciprocal relationship between Black Theology and Allan Boesak based on his lived experience of apartheid from a theological-historical perspective. It is my presupposition that Boesak’s experience of apartheid made him prone to the influence of Black Theology and that he in turn adapted American Black Theology so that it could be made applicable to the South African context. Black Theology unlocked an entire new theological paradigm for Boesak which enabled him to speak prophetically to the challenges and injustices that occurred under apartheid in South Africa. Attention will be given to the emergence of Black Theology in South Africa, how Boesak was challenged by it and how Black Theology, through Boesak, impacted the theological landscape.

Difficult tolerance: A Ricoeurian account and some practical theological reflections

The aim of this article is to present Ricoeur’s view on tolerance, and to reflect on some implications of his view for practical theology in South Africa. I start with a very brief introduction of tolerance as a key principle of liberal democracy and refer to the political use of tolerance in the transition to a democratic South Africa. After clarifying the aims and location of this article, I present Ricoeur’s view on tolerance as an ongoing and challenging task for a capable subject. The last section is a brief reflection on some implications of Ricoeur’s view of difficult tolerance for practical theology as an academic discipline in (South) Africa. “Tolerance is a tricky subject: too easy or too difficult” (Ricoeur 1996b:1)

MENSWAARDIGHEID: TEMA BINNE SUID-AFRIKAANSE GEREFORMEERDE TEOLOGIE?

For the major part of the twentieth century human dignity has not been a theme in Reformed theology in South Africa. Rather, Reformed theological anthropology was influenced by other philosophical questions and ideological trends. .....

INDUSTRIAL THEOLOGY IN SOUTH AFRICA: PROBLEMS, PRIORITIES AND PROSPECTS

This paper discusses the nature and role of industrial theology in South Africa against the broader theme of the vocation of the theologian in South Africa after ten years of democracy and its implications for teaching theology. I reflect on the state of theological reflection in South Africa on issues pertaining to the world of work, and identify what I contend to be problems and priorities confronting industrial theologians in South Africa. Then I highlight some ways in which the world of work can be integrated into the activities of theological training and ministerial formation.

Sort etik med transkontekstuel inspiration

Allan Boesak developed a black liberation theology in SouthAfrica in the time of apartheid. He was studying the thinking of four afro-americans in USA, Martin Luther King, Malcolm X, Albert Cleage,and James Cone. Boesak does not argue that his ethics is universal, becausethe validity of his black ethics is only in the contexts where thereis oppression. Black ethics is contextual, Boesak says. But this articleargues that according to Boesak, ethics has validity in all the contextswhere there is oppression. The liberation ethic is, therefore, transcontextual.Another foundational element in Boesaks ethics is “the Black”:It is the black consciousness that gives black people a sense of belongingwhen they are oppressed. The Black consciousness is transcontextual.He uses the inspiration from USA, which is his original context, intothe South Africa apartheid situation, the application context.