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South Africa has a rich and complex history of Church-State relations. It is diverse, telling a story of how the Church was used as an instrument of colonisation, how sections of the Church endorsed policies of segregation, but also how... more
South Africa has a rich and complex history of Church-State relations. It is diverse, telling a story of how the Church was used as an instrument of colonisation, how sections of the Church endorsed policies of segregation, but also how other parts of the Church fought a long and brave battle to see the Apartheid regime toppled. It has been almost two decades since the end of Apartheid and as change is ringing in the social, political and ecclesiastical spheres of South Africa, it is necessary to revisit the notion of Church-State relations in this country. Coming from a past where the Church held a dominant position in society - both in the promotion of, and in the resistance to, the Apartheid system - the Church now finds itself in a new context; namely a Constitutional Democracy. In this setting its voice has to compete with other voices, its power is limited since it is merely one role-player in a society which is trying to find its feet. What does this mean for the identity, place and role of the Christian Church? What is the responsibility of the State to the society which it serves? This collection of essays seeks to address these questions. It does so by listening to prominent voices which have spoken, and still speak boldly on this topic, voices reflecting how Church- State relationships have influenced the social structures and systems across the globe. It offers some suggestions for a prudent Church-State relationship in South Africa, which will enable the formation of a society which can enjoy its freedoms in the context of justice, selflessness and hope. In these pages the reader will discover that the State has a greater responsibility than simply overseeing the implementation of government policies. Moreover, the Church has a greater role to play than merely being concerned with spiritual matters. It is argued that the Church and State cannot be the same entity, nor should
the lines between Church and State be blurred, for this will lead to the distortion of both the Church and State thereby diminishing their primary functions. At the same time, social justice, the dignity of all
people and the moral formation of a nation depend on a Church-State relationship that is critical, honest, transparent and which will not shy away from collaborating when such work is clearly for the benefit of society as a whole. This book is not the final word on Church- State relationships, but aims to encourage new discoveries and continued conversations on what it means for the Church and the State to be effective and relevant in the South African context. The essays offer a diverse range of perspectives, and although these are not the only voices to be heard, they will stimulate conversation, benefitting society at large.
the lines between Church and State be blurred, for this will lead to the distortion of both the Church and State thereby diminishing their primary functions. At the same time, social justice, the dignity of all
people and the moral formation of a nation depend on a Church-State relationship that is critical, honest, transparent and which will not shy away from collaborating when such work is clearly for the benefit of society as a whole. This book is not the final word on Church- State relationships, but aims to encourage new discoveries and continued conversations on what it means for the Church and the State to be effective and relevant in the South African context. The essays offer a diverse range of perspectives, and although these are not the only voices to be heard, they will stimulate conversation, benefitting society at large.
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Decolonial discourse continues to challenge Eurocentrism and, among other things, raises profound questions about culture and religion or their unreceptive interactions. Conversely, both culture and religion remain products of the social... more
Decolonial discourse continues to challenge Eurocentrism and, among other things, raises profound questions about culture and religion or their unreceptive interactions. Conversely, both culture and religion remain products of the social context in which they are located. Some have even gone so far as to conceptualize religion as a form of culture, or vice versa. Historically, however, in societies such as South Africa where dominant religions such as Christianity emerged with distinct Eurocentric cultural identities, the interaction of culture and religion remains a stumbling block. South African scholars have commendably long debated the inherent conflict between cultural practices and religion, and their impact on social bonds. The above picture, however, calls for further exploration or understanding of the intricate interaction between culture and religion. Consequently, several questions arise: Can one belong to a Western religion and practise African culture? Can an African traditional monarch belong to a Western religion, in particular Christianity? What are the implications of mixing indigenous culture with foreign religion in our society? What are the decolonial boundaries between African religion and Christianity? Can there be a healthy interplay between indigenous culture and Christianity? Can African Christianity be tamed into an indigenous cultural expression? Consequently, this paper encompasses responsive academic insights into the cultural-religious collision, particularly in the light of the recent coronation of the Zulu king in South Africa.
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It has been well documented that there is a correlation between the (over) use of social media and the rise of mental health disorders, especially dependency, depression, anxiety, narcissism, and other behaviour-and mood disorders. The... more
It has been well documented that there is a correlation between the (over) use of social media and the rise of mental health disorders, especially dependency, depression, anxiety, narcissism, and other behaviour-and mood disorders. The use and functionality of personal mobile devices seized the opportunity to offer individualised and personalised therapeutic services such as applications for mindfulness, exercises to manage depression and anxiety and even to facilitate meditative practices (spirituality). One is then left undecided whether the use of personal mobile devices can be counted as a vice or a blessing. This article will explore impact the use of personal mobile devices have on mental health and the question of being human. It does so within the science and religion discourse.
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Climate change is devastating human communities, but it is more devastating to the poor and powerless, especially in the absence of accountable political leadership. This was evident in the recent climate disaster that struck South Africa... more
Climate change is devastating human communities, but it is more devastating to the poor and powerless, especially in the absence of accountable political leadership. This was evident in the recent climate disaster that struck South Africa in KwaZulu-Natal (KZN), where the deadliest storm in April 2022 killed about 489 people and devastated many more. This paints a frightening picture of the impending climate apocalypse not only in South Africa but in the global world. In the face of mounting evidence that the threat of climate change is indeed existential, this paper represents a tacit theological obligation to warn nations or sensitize governments to the impending climate catastrophe. Responsible public theology as per this paper's version calls for pragmatic government policies and a renewed church mission for human security in the face of the looming climate crisis. Although unrelated to the phenomenon of climate change, the Genesis flood narrative is used by analogy to describe the church's mission in the face of the climate crisis encompassing floods. A particular focus is the impact of the environmental and climate change crisis on the impoverished masses living in low-lying risk areas, as was the case with KZN. Given that there seems to be little theological reflection or intensity on this question, this paper represents a potential area for further research that will foster theologically informed dialogue on impacts of climate change.
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What is the happiness that we strive for and what does it mean for our understanding of being human? As we pursue happiness, we find that happiness is complex, in many ways subjective to the experiences and contexts of individuals or... more
What is the happiness that we strive for and what does it mean for our understanding of being human? As we pursue happiness, we find that happiness is complex, in many ways subjective to the experiences and contexts of individuals or groups. Happiness also can be found in attaining greater self-awareness and a sense of meaning/purpose. This article argues that religion/spirituality has a role to play in facilitating well-being/happiness in terms of the tension held in their understanding of immanence and transcendence. This will be done, using a science and religion discourse.
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The question of suffering, specifically that experienced by human beings, has been contentious in the discourses of biology and religion. The dilemma, especially in the Christian faith tradition has been to reconcile suffering with the... more
The question of suffering, specifically that experienced by human beings, has been contentious in the discourses of biology and religion. The dilemma, especially in the Christian faith tradition has been to reconcile suffering with the idea of a benevolent deity in whose image humans are believed to have been created. Evolutionary biology, and specifically the field of cognitive psychology, contends that the experience of suffering may have more pragmatic origins, while not necessarily being to the benefit of the individual, may be a mechanism that favours the longevity of a species. This article explores the understanding of ‘natural suffering’ from the perspective of evolutionary biology and Christian faith convictions and proposes principles that can facilitate a mutually beneficial religion and science discourse.Contribution: This article investigates suffering in evolutionary biology and Christian theology respectively. Its interdisciplinary nature contributes towards the scien...
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Louise Kretzschmar has served society, the church and academia as a person who has shaped minds in the fields of Christian spirituality, leadership and ethics. This article seeks to celebrate Kretzschmar’s work as she retires from... more
Louise Kretzschmar has served society, the church and academia as a person who has shaped minds in the fields of Christian spirituality, leadership and ethics. This article seeks to celebrate Kretzschmar’s work as she retires from full-time academia. This article describes Kretzschmar’s notion of a good life, asks why Christians fail in following this good life and concludes by outlining the social-ethical contribution Kretzschmar’s approach can make in society.Intradisciplinary and/or interdisciplinary implications: This article addresses the question of social ethics and its relationship with the processes of spiritual formation and leadership. The argument is based in the Christian faith conviction, with specific reference to the theological position argued by Prof. Louise Kretzschmar.
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The question of suffering, specifically that experienced by human beings, has been contentious in the discourses of biology and religion. The dilemma, especially in the Christian faith tradition has been to reconcile suffering with the... more
The question of suffering, specifically that experienced by human beings, has been contentious in the discourses of biology and religion. The dilemma, especially in the Christian faith tradition has been to reconcile
suffering with the idea of a benevolent deity in whose image humans are believed to have been created. Evolutionary biology, and specifically the
field of cognitive psychology, contends that the experience of suffering may have more pragmatic origins, while not necessarily being to the benefit of the individual, may be a mechanism that favours the longevity of a species. This article explores the understanding of ‘natural suffering’
from the perspective of evolutionary biology and Christian faith convictions and proposes principles that can facilitate a mutually beneficial religion and science discourse.
suffering with the idea of a benevolent deity in whose image humans are believed to have been created. Evolutionary biology, and specifically the
field of cognitive psychology, contends that the experience of suffering may have more pragmatic origins, while not necessarily being to the benefit of the individual, may be a mechanism that favours the longevity of a species. This article explores the understanding of ‘natural suffering’
from the perspective of evolutionary biology and Christian faith convictions and proposes principles that can facilitate a mutually beneficial religion and science discourse.
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The doctrine of the Trinity has, for centuries, dominated God-talk and the view of humanity within the framework of sin and salvation. This article investigated how God-talk, specifically the doctrine of the Trinity in Christian theology,... more
The doctrine of the Trinity has, for centuries, dominated God-talk and the view of humanity within the framework of sin and salvation. This article investigated how God-talk, specifically the doctrine of the Trinity in Christian theology, speaks about both the nature of the Godhead and who we are as human beings. The article followed the outlines of our understanding of God’s transcendence, immanence and presence in experienced reality. It then proposed a new metaphor to describe the Trinity and how this affects the human quest for identity in a complex universe.Intradisciplinary and/or interdisciplinary implications: This article investigated the question of being human, using the Christian doctrine of the Trinity as a backdrop. This discussion entailed theology, anthropology and the dialogue between science and religion. The implication of this article is a more integrated perspective on the Trinity and anthropology in the science and religion discourse.
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Louise Kretzschmar has served society, the church and academia as a person who has shaped minds in the fields of Christian spirituality, leadership and ethics. This article seeks to celebrate Kretzschmar’s work as she retires from... more
Louise Kretzschmar has served society, the church and academia as a person who has shaped
minds in the fields of Christian spirituality, leadership and ethics. This article seeks to celebrate
Kretzschmar’s work as she retires from full-time academia. This article describes Kretzschmar’s
notion of a good life, asks why Christians fail in following this good life and concludes by
outlining the social-ethical contribution Kretzschmar’s approach can make in society.
minds in the fields of Christian spirituality, leadership and ethics. This article seeks to celebrate
Kretzschmar’s work as she retires from full-time academia. This article describes Kretzschmar’s
notion of a good life, asks why Christians fail in following this good life and concludes by
outlining the social-ethical contribution Kretzschmar’s approach can make in society.
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Using a theological literary study, this article argues that, while there have been significant shifts in the dress code of the ordained clergy of the Methodist Church of Southern Africa, these changes are often driven by uninformed... more
Using a theological literary study, this article argues that, while there have been significant shifts in the dress code of the ordained clergy of the Methodist Church of Southern Africa, these changes are often driven by uninformed personal usages rather than theological principles. This leads to confusion in the usage of liturgical wear and vestments, resulting in marked differences between orders of ordained ministry and the separation of clergy and laity. Furthermore, the inconsistent and often contradictory ecclesiology of ministerial dress leads to tensions along ecumenical lines and does not promote image of the one body of Christ. This article argues that the Methodist Church of Southern Africa needs to revisit its ecclesiology relating to the ministry of the ordained, and for their dress code in their ministry to be relevant in Southern Africa.Contribution: This article contributes towards the ongoing discussion in the Methodist Church of Southern Africa on the usage of lit...
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Princeton University Press. 2019. pp. 360ISBN: 9780691161327; https://doi.org/10.2307/j.cdb2hnssx
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Being the church in Africa requires a continuous self-assessment by Christian denominations, asking whether it is sufficiently contextualised both in its doctrines and practices. This self-critique is essential so as to not perpetuate... more
Being the church in Africa requires a continuous self-assessment by Christian denominations, asking whether it is sufficiently contextualised both in its doctrines and practices. This self-critique is essential so as to not perpetuate negative colonial influences in the way churches operate. The Methodist Church of Southern Africa (MCSA) has a rich history of challenging itself to become truly instrumental in working towards ‘A Christ-healed Africa for the healing of the nations’. This article explores the history of the MCSA’s engagement with its doctrine and practices of ordination, its journey of decolonisation and its presentation of an emerging Africanised theology of the presbytery.
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The Christian religion in South Africa has a rich history of engaging state and society on a variety of issues. These range from matters relating to governance, leadership and policy to dealing with daily moral problems experienced and... more
The Christian religion in South Africa has a rich history of engaging state and society on a variety of issues. These range from matters relating to governance, leadership and policy to dealing with daily moral problems experienced and expressed by society as a whole. The church not only has an opinion but has also historically set itself up to be a social commentator, believing it to be its divine mandate, stemming from divine instruction to be the guardian of what it deems a soughtafter universal morality. The Christian church in South Africa took a prominent social position from colonial times, right through to the end of the apartheid era. With the dawn of a secular democracy, the prominence of the church’s voice and authority has come into question for a variety of reasons. This article explores some of the shifts in the Christian church’s social and political standing in South Africa and asks what its contribution is going to be in the future South African secular democracy.
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A stalemate often ensues when science, philosophy and theology deliberate over the notion of metaphysics. It is apparent that these three disciplines approach metaphysics from different vantage points. By delineating the definition of... more
A stalemate often ensues when science, philosophy and theology deliberate over the notion of metaphysics. It is apparent that these three disciplines approach metaphysics from different vantage points. By delineating the definition of metaphysics to the distinction between ‘what is known’ and ‘what is not known’, it is argued that the resulting ‘silo-effect’ of knowledge does not advance the discourse between science, theology and philosophy. This is especially true when religion raises the notion of ‘God-talk’. In order to create a common ground between science, theology and philosophy (specifically when it comes to God-talk), this article proposes another construct, namely ‘postmetaphysics’. It is argued that postmetaphysics assists in overcoming dualistic theological notions of God which hampers discussions between the mentioned conversation partners.
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The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) trace their origins from the Wesleyan Methodist Church. These initially adopted ordination practices proved to be culturally incongruent with... more
The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) trace their origins from the Wesleyan Methodist Church. These initially adopted ordination practices proved to be culturally incongruent with ministry in the southern African context, raising the question as to whether the MCSA has made sufficient adaptations in its doctrine and practices to be culturally attuned to its context. Using a theoretical literary study, the article traces the colonial heritage of the doctrine of ordination and defines significant shifts and influences in the decolonisation and Africanisation of ordination in the MCSA. This article argues that while there have been significant changes, the doctrine and practices of ordination require further shifts to represent a truly African church.
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This article explores the notions of a good life as understood in religion and psychology. The markers of altruism and empathy are identified. The effect the use of social media has on brain chemistry is then explored and used in trying... more
This article explores the notions of a good life as understood in religion and psychology. The markers of altruism and empathy are identified. The effect the use of social media has on brain chemistry is then explored and used in trying to answer the question as to whether technology (social media in particular) is hampering our ability to live a good life. The notions of the rise of narcissism and the decline in empathy are also discussed.
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In his sermon entitled ‘The means of grace’, John Wesley proclaimed that Christians should consider the Sacrament of Holy Communion as an event through which a person is exposed to God’s life-transforming grace. The research question... more
In his sermon entitled ‘The means of grace’, John Wesley proclaimed that Christians should consider the Sacrament of Holy Communion as an event through which a person is exposed to God’s life-transforming grace. The research question posed by this article is whether Holy Communion can attain change in an individual. Using a transdisciplinary approach, this article explores how Holy Communion in the Methodist tradition can be used for schema formation and/or schema adjustment.
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Is there a metaphorical wall that separates science and religion? In the continued interaction between science and religion, the questions of ontology (what is there?) and epistemology (how do we know what is there?) plague efforts to... more
Is there a metaphorical wall that separates science and religion? In the continued interaction between science and religion, the questions of ontology (what is there?) and epistemology (how do we know what is there?) plague efforts to come to an integrated model that successfully includes both partners. In this article, three possible scenarios are discussed: firstly, that science and religion occupy opposite sides of a dividing ‘wall’. Secondly, that science and religion stand on the same side of a ‘wall’ that separates the known from the unknown. Thirdly, the possibility that no ‘wall’ exists and that science and religion effectively come to interdependent conclusions based on their interaction within an open system. This article addresses the questions of transcendence and immanence against the background of the wall metaphor.
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Niels Hendrik Gregersen’s ‘Deep Incarnation’ is opening up possibilities for engagementbetween science and theology. Recent discoveries, like that of Homo naledi, raise questions abouthow inclusive a Christian doctrine of Incarnation is.... more
Niels Hendrik Gregersen’s ‘Deep Incarnation’ is opening up possibilities for engagementbetween science and theology. Recent discoveries, like that of Homo naledi, raise questions abouthow inclusive a Christian doctrine of Incarnation is. Is Jesus only God incarnate for Homo sapiensapiens, or is the incarnation inclusive of preceding hominid species as well? Does the incarnationstretch beyond the hominid line? This chapter engages Gregersen’s understanding of DeepIncarnation in light of 1 Corinthians 15:28 and emergence theory. It proposes that there is a directcorrelation between worldview and how we believe in the inclusive nature of divine incarnation.
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According to the 2011 census there are 45 million Christians in South Africa. If only a third of these individuals are regular churchgoers, it would mean that clergy have a weekly contact with approximately 15 million people. This is... more
According to the 2011 census there are 45 million Christians in South Africa. If only a third of these individuals are regular churchgoers, it would mean that clergy have a weekly contact with approximately 15 million people. This is bigger than the support of most political parties in this country. Times of worship are nevertheless still defined along racial lines, especially in the denomination in which I serve as a seconded minister, the Methodist Church of Southern Africa. One would expect that if there were one place in society where differences of culture and skin color were bridged, it would be in the church, but this is not the case.
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Governed by a liberal constitution, the South African democratic project is progressively finding its own identity. Being a democracy in Africa has unique challenges, as this system of governance needs to be contextualised by integrating... more
Governed by a liberal constitution, the South African democratic project is progressively finding its own identity. Being a democracy in Africa has unique challenges, as this system of governance needs to be contextualised by integrating African culture, history and memory into a political model which will promote sustainable participatory citizenship. This article engages, from a South African perspective, Habermas’ model of a postsecular democracy and Moltmann’s understanding of ‘Reich Gottes’ in Ethics of Hope. This article proposes an integrated relationship between responsible citizenship (Habermas’ postsecular democracy) and a Christian social conscience (Moltmann’s ‘Reign of God’)1for the South African context.Postsekulêre demokrasie en die koninkryk van God: in gesprek met Habermas en Moltmann vanuit ’n Suid-Afrikaanse perspektief. Die Suid-Afrikaanse demokrasie wat gegrond is op ’n liberale grondwet, is geleidelik besig om ’n eie identiteit te vind. Demokrasie in Afrika erv...
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Judging by the immense global academic interaction with his work, Jürgen Habermas’s social theory, with particular reference to structural transformation of the public sphere and democracy, is one of the most constructive models for... more
Judging by the immense global academic interaction with his work, Jürgen Habermas’s social theory, with particular reference to structural transformation of the public sphere and democracy, is one of the most constructive models for understanding the role and function of citizens in forming healthy societies. This article investigates the recent 2014 Tshwane State of the City Address in light of Habermas’s theory. Is Habermas’s theory relevant to the South African urban context? Do African cities like Tshwane subscribe to the Habermasean social formula or does it understand the public sphere in ways that require an amended interpretation of what Habermas conveys? This article provides a theological-ethical perspective on this Habermasean investigation of the 2014 Tshwane ‘State of the Capital City Address’.
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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... more
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.
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Violence is an instrument of segregation, whether it manifests physically, emotionally, verbally or by any other means. Can the church be an instrument of reconciliation where people have been divided through violence? This article... more
Violence is an instrument of segregation, whether it manifests physically, emotionally, verbally or by any other means. Can the church be an instrument of reconciliation where people have been divided through violence? This article explores the reconciliatory role of the Sacrament of Holy Communion in the Methodist tradition, which has as a Christian denomination, experienced many threats of division in its history. Holy Communion, it is argued, is the one place where people, who may find every reason not to be together, are invited to share in an event which unites them.
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The Christian religion in South Africa has a rich history of engaging state and society on a variety of issues. These range from matters relating to governance, leadership and policy to dealing with daily moral problems experienced and... more
The Christian religion in South Africa has a rich history of engaging state and society on a variety of issues. These range from matters relating to governance, leadership and policy to dealing with daily moral problems experienced and expressed by society as a whole. The church1 not only has an opinion but has also historically set itself up to be a social commentator, believing it to be its divine mandate, stemming from divine instruction to be the guardian of what it deems a soughtafter universal morality. The Christian church in South Africa took a prominent social position from colonial times, right through to the end of the apartheid era. With the dawn of a secular democracy, the prominence of the church’s voice and authority has come into question for a variety of reasons. This article explores some of the shifts in the Christian church’s social and political standing in South Africa and asks what its contribution is going to be in the future South African secular democracy.
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Cornel du Toit is an exploratory thinker. He is a wide thinker, who refuses to be confined by the limitations of a specific discipline or dogma. In the years that I have worked with Du Toit, I have found his work to be innovative and... more
Cornel du Toit is an exploratory thinker. He is a wide thinker, who refuses to be confined by the limitations of a specific discipline or dogma. In the years that I have worked with Du Toit, I have found his work to be innovative and fresh, ground-breaking and constantly testing the limits of convention. It is such a mind that is helpful in the tensions between science and religion, between religion and politics, and between existentialism and metaphysics. Underlying his work is the nugget which drives every researcher: a quest for the truth. In this article I wish to celebrate the work of Cornel du Toit by commenting on the different ways he has grappled with the question of truth, while holding the reins of the bucking horses called religion and science. I will do so by describing Du Toit’s perspectives of the locus of truth in religion and science, and his exploration of the tension between these two entities. I conclude with ideas about the direction in which our understanding of truth in science and religion may be heading.