Serving single-parent families with adolescents: An inclusive and intergenerational challenge. Th... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
Serving single-parent families with adolescents: An inclusive and intergenerational challenge. ... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the single-parent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.
Serving single-parent families with adolescents: An inclusive and intergenerational challenge. Th... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
This article reports on the findings of the Christian youth ministry's involvement in community d... more This article reports on the findings of the Christian youth ministry's 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 better understand 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.
Climate change represents the most significant challenge facing the global community. The issue i... more Climate change represents the most significant challenge facing the global community. The issue in question has an impact on the younger generation, whose prospects may be jeopardised. Both younger and older generations are participating in climate movements. An illustrious instance is the School Strike for Climate, which was orchestrated by the adolescent environmentalist, Greta Thunberg. The climate movements exhibit a range of objectives, actions and focus. Various social movements construct narratives that appeal to the youth demographic. The presence of a coherent narrative aids in the formation of personal identity and the establishment of a shared sense of self among individuals. Collectively, they have the potential to advocate for equitable treatment of the environment. Climate activism, although not regarded as religious, employs religious language and concepts. Research examining the climate movements’ impact on churches has revealed the presence of religious effects. Upon conducting research on the involvement of young individuals in churches and climate movements, specifically with regard to their agency, it has been observed that climate movements are fundamentally grounded in religious language and ideals. This article analyses the religious concepts found within youth climate movements and further investigates the correlation between youth climate activism and religion through the analysis of religious rhetoric.
South Africa, although a “young” democracy, has quickly become one of the most economically uneve... more South Africa, although a “young” democracy, has quickly become one of the most economically uneven nations due to its history of segregation and discrimination as contributing factors. South Africans have seen an increase in the number of protests over the past several years because of the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that result...
Diaconate and youth in Afrikaans-speaking Reformed congregations in South Africa.
South Africa i... more Diaconate and youth in Afrikaans-speaking Reformed congregations in South Africa.
South Africa is characterised by various socio-economic and socio-political challenges
(fractures) not easily met (or healed). ‘Fractures’ refer to social, economic, religious, spatial, ecological, environmental, and economic injustices and other issues. Within this context, the church is confronted with her vocation. The unique vocation of a congregation is that the members become a ‘new community’ (koinonia) in which they not only care for one another but also develop relationships featuring care for, and mercy and solidarity (diakonia) with the weak, poor, and marginalised in society. Several researchers prove that the current South African youth could be classified as vulnerable and marginalised. Since the church does not preach the gospel in a vacuum but in relation to specific human realities, the theme of the youth and diaconate in the Afrikaans-speaking Reformed churches in South Africa is examined in this study, based on Osmer’s Practical Theological Interpretation.
South Africa, although a “young” democracy, has quickly become one of the most economically uneve... more South Africa, although a “young” democracy, has quickly become one of the most economically uneven nations due to its history of segregation and discrimination as contributing factors. South Africans have seen an increase in the number of protests over the past several years because of the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that results from conditions such as poverty and unemployment is significant. A violation of one’s dignity can also occur when one is excluded from efforts to combat issues such as poverty and unemployment, which should be considered. Amidst all of this, the church is criticised for remaining silent and doing little to address the situation. This article proposes social justice as an ideal approach to diaconia and development. Therefore, it seeks to understand and include social justice principles as a means of empowering people to ensure effective development. The objective of long-term poverty reduction cannot be accomplished unless there is an emphasis placed on social justice. This article conducts an in-depth analysis of a variety of social justice theories to rationalise a social justice approach to diaconia.
International Handbook on Creation Care and Eco-Diakonia. Concepts and Theological Perspectives of Churches from the Global South Publisher: Regnum Books International, 2022
Fundamental socio-ecological transformations are needed to develop pathways into a sustainable fu... more Fundamental socio-ecological transformations are needed to develop pathways into a sustainable future. This process requires not only appropriate policies, but necessitates radical paradigm shifts and changed mindsets. Religious communities are crucial stakeholders for achieving these paradigm shifts because of their ability to act as agents of social change and to function as sources of knowledge. They bear a significant transformative potential, and strongly shape social and cultural values and worldviews. Recognizing this potential and building on the expanding research field of religion and development, the South African-German Research Hub on Religion and Sustainability (SAGRaS) investigates the transformative potential of religious communities for deep societal transformations towards achieving sustainability. It researches the impact of religious ecological tenets and teachings (eco-theologies) on collective and individual ecological actions, exploring religious communities in Germany and South Africa through a comparative, empirical approach, and aims to be an innovative research consortium bringing together diverse actors of knowledge production.
Faith, Race and Inequality Amongst Young Adults in South Africa: Contested and Contesting Discourses For a Better Future, 2022
When one of the authors of this chapter was requested to address the audience of the 2018 Stellen... more When one of the authors of this chapter was requested to address the audience of the 2018 Stellenbosch University Faculty of Theology winter school on the topic of how the youth can be engaged in the process of unity, reconciliation and justice, he knew that the youth themselves should be involved in such a topic. He did not want to make the mistake of speaking to what the youth should do or how the youth should be involved, without exploring their voices on these matters. When the other two authors (who are also young adults) heard about this situation, they volunteered and said, “we want to lend a hand”, which reminded us of the late Hugh Masekela’s song, ‘Send Me’ (Thuma Mina). Although there are various versions of the song, the South African president, Cyril Ramaphosa, quoted Thuma Mina on the 2002 recording of Hugh Masekela, who had died only a few weeks before this speech as he knew it would be significant and inspirational for most of the audience (cf. Lediga, 2018: para 15). In a column in AllAfrica on 21 February 2018, Maluleke writes the following: "[It] was Ramaphosa’s quotation of the words of Hugh Masekela’s song, Thuma Mina / Send Me at the end of his speech that appears to have been particularly inspirational. So much so that – as he told Parliament in his reply to the debate on his speech – many South Africans sent him messages consisting of only two words: ‘Send Me’." (Maluleke, 2018:n.p.) Maluleke concludes that when Cyril Ramaphosa quoted the song Send Me, he was not only honouring the memory of one of the best musicians in Africa and the world, but he was “also evoking the bewitching lyrics of an immensely popular African church chorus”, with a view to a changed lifestyle, individual responsibility, personal change (repentance) and personal sacrifice (Maluleke, 2018:.n.p.; cf. Kloppers, 2020:7). This song, therefore, received renewed interest as the President used ‘Thuma Mina’ to encourage the rest of the nation to make South Africa a better place for all. We want to believe that the president included the youth in this better life for all. However, this better place or better lives for all, is not always experienced by all (young) people. Although the current youth are supposed to be the born-free generation, they still feel bondage based on various injustices. This is supported by various statistics stating that the youth are the most vulnerable group in South Africa and the rest of the world (cf. Aziz, 2020; Swart, 2018; Swartz & Nyamnjoh, 2018; Beukes & Van der Westhuizen, 2018; Nel, 2014, 2015; Department of Social Development, 2013). Previous research has also shown that youth even feel vulnerable and excluded within the church and certain church structures (Beukes & Van der Westhuizen, 2016; Voas & Watt, 2014; King, 2012). When saying that the youth should use their agency and bring about change in the world, it also means starting to bring about change in the church. Therefore, this chapter will refer to the role of the youth both in church and society as they remain interwoven. Thanks to the young people and the other authors of this chapter who answered unequivocally “here am I send me”, both quantitative and qualitative research was conducted to explore why and how the youth should be engaged with a group of youth. However, before we would come to suggestions, recommendations, deductions and conclusion made by the youth themselves through the research, we will firstly, analyse and evaluate the current South African context. Secondly, we will briefly discuss the current state of the church with regards to the youth. Thirdly, we will engage with the Thuma Mina song and its significations for the South African context. Fourthly, we will explain the methodology used for the research and then lastly, explore the voices and recommendations of the young people themselves.
Climate change and environmental degradation are arguably among the most significant concerns for... more Climate change and environmental degradation are arguably among the most significant concerns for humanity and environmental sustainability on a worldwide scale. Today’s youth are at the epicentre of discussions about ecological (in) justice, environmental consciousness, and climate change discourses and practices. This is illustrated by international protests, including the Fridays for the Future and Extinction Rebellion campaigns, to highlight a few. However, both of the aforementioned youth movements are western illustrations of youth who are participating in these discourses. This article first argues that the African youth should be at the forefront of the environmental discourse due to the impact this phenomenon has on Africa. Secondly, this article focuses on why the environmental discourse should be prioritised in the practical theological subject field of youth ministry. Within the practical theology discipline, the tripartite concern with the link between youth, faith, and...
Racism continues to divide, separate, oppress and hurt—as was seen by recent global events. The c... more Racism continues to divide, separate, oppress and hurt—as was seen by recent global events. The church, because of the very nature of the Gospel of Christ, is called to bring unity, reconciliation, justice, healing and peace. The current crisis and threat of racism call for a time of new opportunity and new resurrections, forged from resistances that breathe a new life, of which the Belhar Confession can be a beacon of light. This article focuses on how the theological framework of Mary-Anne Elizabeth Plaatjies-Van Huffel and the Belhar Confession provide a historic opportunity to stand in solidarity with the voices of those who are suffocating (“can’t breathe”). It is an emphatic call for the church to denounce and address all forms of racism and injustice.
This article reflects on the findings of a research study that investigated a community developme... more This article reflects on the findings of a research study that investigated a community development project by CARITAS, a welfare organisation of the Dutch Reformed Church (DRC). The said organisation, together with local DRC congregations, and in a quest to address societal issues such as poverty and child neglect in the Northern Cape, developed early childhood development (ECD) centres in rural towns. The aim was to provide young children with quality care and to provide congregations with a platform to become active participants in community development projects. The study was conducted 5 years after the start of the project to explore the nature and value thereof. The outcomes of the study provide valuable insights regarding how such centres served as a tool to work towards ECD and a sense of community in these towns, while also addressing socio-economic issues. This article is aimed at presenting the findings as an example to be explored in other contexts.
Serving single-parent families with adolescents: An inclusive and intergenerational challenge. Th... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
Serving single-parent families with adolescents: An inclusive and intergenerational challenge. ... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the single-parent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.
Serving single-parent families with adolescents: An inclusive and intergenerational challenge. Th... more Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
This article reports on the findings of the Christian youth ministry's involvement in community d... more This article reports on the findings of the Christian youth ministry's 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 better understand 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.
Climate change represents the most significant challenge facing the global community. The issue i... more Climate change represents the most significant challenge facing the global community. The issue in question has an impact on the younger generation, whose prospects may be jeopardised. Both younger and older generations are participating in climate movements. An illustrious instance is the School Strike for Climate, which was orchestrated by the adolescent environmentalist, Greta Thunberg. The climate movements exhibit a range of objectives, actions and focus. Various social movements construct narratives that appeal to the youth demographic. The presence of a coherent narrative aids in the formation of personal identity and the establishment of a shared sense of self among individuals. Collectively, they have the potential to advocate for equitable treatment of the environment. Climate activism, although not regarded as religious, employs religious language and concepts. Research examining the climate movements’ impact on churches has revealed the presence of religious effects. Upon conducting research on the involvement of young individuals in churches and climate movements, specifically with regard to their agency, it has been observed that climate movements are fundamentally grounded in religious language and ideals. This article analyses the religious concepts found within youth climate movements and further investigates the correlation between youth climate activism and religion through the analysis of religious rhetoric.
South Africa, although a “young” democracy, has quickly become one of the most economically uneve... more South Africa, although a “young” democracy, has quickly become one of the most economically uneven nations due to its history of segregation and discrimination as contributing factors. South Africans have seen an increase in the number of protests over the past several years because of the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that result...
Diaconate and youth in Afrikaans-speaking Reformed congregations in South Africa.
South Africa i... more Diaconate and youth in Afrikaans-speaking Reformed congregations in South Africa.
South Africa is characterised by various socio-economic and socio-political challenges
(fractures) not easily met (or healed). ‘Fractures’ refer to social, economic, religious, spatial, ecological, environmental, and economic injustices and other issues. Within this context, the church is confronted with her vocation. The unique vocation of a congregation is that the members become a ‘new community’ (koinonia) in which they not only care for one another but also develop relationships featuring care for, and mercy and solidarity (diakonia) with the weak, poor, and marginalised in society. Several researchers prove that the current South African youth could be classified as vulnerable and marginalised. Since the church does not preach the gospel in a vacuum but in relation to specific human realities, the theme of the youth and diaconate in the Afrikaans-speaking Reformed churches in South Africa is examined in this study, based on Osmer’s Practical Theological Interpretation.
South Africa, although a “young” democracy, has quickly become one of the most economically uneve... more South Africa, although a “young” democracy, has quickly become one of the most economically uneven nations due to its history of segregation and discrimination as contributing factors. South Africans have seen an increase in the number of protests over the past several years because of the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that results from conditions such as poverty and unemployment is significant. A violation of one’s dignity can also occur when one is excluded from efforts to combat issues such as poverty and unemployment, which should be considered. Amidst all of this, the church is criticised for remaining silent and doing little to address the situation. This article proposes social justice as an ideal approach to diaconia and development. Therefore, it seeks to understand and include social justice principles as a means of empowering people to ensure effective development. The objective of long-term poverty reduction cannot be accomplished unless there is an emphasis placed on social justice. This article conducts an in-depth analysis of a variety of social justice theories to rationalise a social justice approach to diaconia.
International Handbook on Creation Care and Eco-Diakonia. Concepts and Theological Perspectives of Churches from the Global South Publisher: Regnum Books International, 2022
Fundamental socio-ecological transformations are needed to develop pathways into a sustainable fu... more Fundamental socio-ecological transformations are needed to develop pathways into a sustainable future. This process requires not only appropriate policies, but necessitates radical paradigm shifts and changed mindsets. Religious communities are crucial stakeholders for achieving these paradigm shifts because of their ability to act as agents of social change and to function as sources of knowledge. They bear a significant transformative potential, and strongly shape social and cultural values and worldviews. Recognizing this potential and building on the expanding research field of religion and development, the South African-German Research Hub on Religion and Sustainability (SAGRaS) investigates the transformative potential of religious communities for deep societal transformations towards achieving sustainability. It researches the impact of religious ecological tenets and teachings (eco-theologies) on collective and individual ecological actions, exploring religious communities in Germany and South Africa through a comparative, empirical approach, and aims to be an innovative research consortium bringing together diverse actors of knowledge production.
Faith, Race and Inequality Amongst Young Adults in South Africa: Contested and Contesting Discourses For a Better Future, 2022
When one of the authors of this chapter was requested to address the audience of the 2018 Stellen... more When one of the authors of this chapter was requested to address the audience of the 2018 Stellenbosch University Faculty of Theology winter school on the topic of how the youth can be engaged in the process of unity, reconciliation and justice, he knew that the youth themselves should be involved in such a topic. He did not want to make the mistake of speaking to what the youth should do or how the youth should be involved, without exploring their voices on these matters. When the other two authors (who are also young adults) heard about this situation, they volunteered and said, “we want to lend a hand”, which reminded us of the late Hugh Masekela’s song, ‘Send Me’ (Thuma Mina). Although there are various versions of the song, the South African president, Cyril Ramaphosa, quoted Thuma Mina on the 2002 recording of Hugh Masekela, who had died only a few weeks before this speech as he knew it would be significant and inspirational for most of the audience (cf. Lediga, 2018: para 15). In a column in AllAfrica on 21 February 2018, Maluleke writes the following: "[It] was Ramaphosa’s quotation of the words of Hugh Masekela’s song, Thuma Mina / Send Me at the end of his speech that appears to have been particularly inspirational. So much so that – as he told Parliament in his reply to the debate on his speech – many South Africans sent him messages consisting of only two words: ‘Send Me’." (Maluleke, 2018:n.p.) Maluleke concludes that when Cyril Ramaphosa quoted the song Send Me, he was not only honouring the memory of one of the best musicians in Africa and the world, but he was “also evoking the bewitching lyrics of an immensely popular African church chorus”, with a view to a changed lifestyle, individual responsibility, personal change (repentance) and personal sacrifice (Maluleke, 2018:.n.p.; cf. Kloppers, 2020:7). This song, therefore, received renewed interest as the President used ‘Thuma Mina’ to encourage the rest of the nation to make South Africa a better place for all. We want to believe that the president included the youth in this better life for all. However, this better place or better lives for all, is not always experienced by all (young) people. Although the current youth are supposed to be the born-free generation, they still feel bondage based on various injustices. This is supported by various statistics stating that the youth are the most vulnerable group in South Africa and the rest of the world (cf. Aziz, 2020; Swart, 2018; Swartz & Nyamnjoh, 2018; Beukes & Van der Westhuizen, 2018; Nel, 2014, 2015; Department of Social Development, 2013). Previous research has also shown that youth even feel vulnerable and excluded within the church and certain church structures (Beukes & Van der Westhuizen, 2016; Voas & Watt, 2014; King, 2012). When saying that the youth should use their agency and bring about change in the world, it also means starting to bring about change in the church. Therefore, this chapter will refer to the role of the youth both in church and society as they remain interwoven. Thanks to the young people and the other authors of this chapter who answered unequivocally “here am I send me”, both quantitative and qualitative research was conducted to explore why and how the youth should be engaged with a group of youth. However, before we would come to suggestions, recommendations, deductions and conclusion made by the youth themselves through the research, we will firstly, analyse and evaluate the current South African context. Secondly, we will briefly discuss the current state of the church with regards to the youth. Thirdly, we will engage with the Thuma Mina song and its significations for the South African context. Fourthly, we will explain the methodology used for the research and then lastly, explore the voices and recommendations of the young people themselves.
Climate change and environmental degradation are arguably among the most significant concerns for... more Climate change and environmental degradation are arguably among the most significant concerns for humanity and environmental sustainability on a worldwide scale. Today’s youth are at the epicentre of discussions about ecological (in) justice, environmental consciousness, and climate change discourses and practices. This is illustrated by international protests, including the Fridays for the Future and Extinction Rebellion campaigns, to highlight a few. However, both of the aforementioned youth movements are western illustrations of youth who are participating in these discourses. This article first argues that the African youth should be at the forefront of the environmental discourse due to the impact this phenomenon has on Africa. Secondly, this article focuses on why the environmental discourse should be prioritised in the practical theological subject field of youth ministry. Within the practical theology discipline, the tripartite concern with the link between youth, faith, and...
Racism continues to divide, separate, oppress and hurt—as was seen by recent global events. The c... more Racism continues to divide, separate, oppress and hurt—as was seen by recent global events. The church, because of the very nature of the Gospel of Christ, is called to bring unity, reconciliation, justice, healing and peace. The current crisis and threat of racism call for a time of new opportunity and new resurrections, forged from resistances that breathe a new life, of which the Belhar Confession can be a beacon of light. This article focuses on how the theological framework of Mary-Anne Elizabeth Plaatjies-Van Huffel and the Belhar Confession provide a historic opportunity to stand in solidarity with the voices of those who are suffocating (“can’t breathe”). It is an emphatic call for the church to denounce and address all forms of racism and injustice.
This article reflects on the findings of a research study that investigated a community developme... more This article reflects on the findings of a research study that investigated a community development project by CARITAS, a welfare organisation of the Dutch Reformed Church (DRC). The said organisation, together with local DRC congregations, and in a quest to address societal issues such as poverty and child neglect in the Northern Cape, developed early childhood development (ECD) centres in rural towns. The aim was to provide young children with quality care and to provide congregations with a platform to become active participants in community development projects. The study was conducted 5 years after the start of the project to explore the nature and value thereof. The outcomes of the study provide valuable insights regarding how such centres served as a tool to work towards ECD and a sense of community in these towns, while also addressing socio-economic issues. This article is aimed at presenting the findings as an example to be explored in other contexts.
Despite the so-called ‘new South Africa’ and its promises, notably after South Africa’s first dem... more Despite the so-called ‘new South Africa’ and its promises, notably after South Africa’s first democratic election in 1994, South Africa has become one of the world’s most impoverished nations, with pervasive poverty, persistent unemployment, and substantial inequality. In addition, contemporary South African society views youths as a vulnerable and marginalised group, and the three most prominent contributory variables found are poverty, unemployment, and marginalisation. Numerous data indicate that youth are the most vulnerable demographic in South Africa and the rest of the globe. Having said that, the youth should not be disregarded or ignored, but rather included in every aspect of the ministry. In fact, this is non-negotiable since children and youth are the duty of the church. The issue emerges, though, when we operate with a distorted present view. This view on youth ministry stems mostly from the notion that youths are tomorrow’s leaders and church members. If the youth are simply recognised for their potential worth in the future, they are not seen as valued members of the religious community who may make a significant contribution now. Youth involvement in decision-making and the day’s agenda is important not only for creating and keeping peace, unity, reconciliation and justice, but also for changing society as a whole. This chapter addresses the research question of why the youth discourse and youth ministry must remain a priority on the missional research agenda.
Resilience in a VUCA world: Reflections on teaching, learning and health in turbulent times, 2022
The coronavirus disease 2019 (COVID-19) pandemic posed a serious challenge to humanity, which dem... more The coronavirus disease 2019 (COVID-19) pandemic posed a serious challenge to humanity, which demanded necessitating crisis management solutions at all levels. Life as we knew it was upended, as uncertainty and dread spread across numerous areas. It highlighted numerous disparities and worsened the marginalisation and vulnerability of many South Africans, particularly children and the youth. Although the pandemic was unexpected, such unforeseen catastrophes frequently test humanity’s resilience. As a result of COVID-19, the discourse of resilience in the face of uncertainty has become an important discussion in many academic fields. This chapter aims to explore and understand resilience research from an autoethnographic perspective through a religious lens. This chapter is thus part of a personal narrative and an autoethnographic account of the resilience discourse. The first-person narrative of the author will be integrated with the resilience theory and stories and experiences of the youth in South Africa who are regarded as vulnerable and marginalised.
Gedurende September 2016 herdenk die VGKSA die 30ste bestaansjaar van die Belydenis van Belhar. H... more Gedurende September 2016 herdenk die VGKSA die 30ste bestaansjaar van die Belydenis van Belhar. Hierdie belydenis is amptelik in September 1986 in finale vorm deur die Algemene Sinode aanvaar, nadat dit reeds in die NGSK Sinode van 1982 in konsepvorm aanvaar is. Dit is ironies hoe dit juis ’n Afrikaanse belydenis was wat in 1978 begin ontwikkel is (twee jaar ná die 1976-opstand) wat bevryding tot gevolg sou hê. Die Belydenis is deur die bruin Afrikaanssprekende NGSK in die Kaapse voorstad Belhar gedurende die hoogty van apartheid opgestel. Dit het egter ook wortels in diskoers tussen die Belydende Kringlede van die NGKA en die NGSK.
Afrikaans was die voertaal in die sinodale vergaderings van die NGSK en die NGKA, bestaande uit swart lidmate, asook in die Belydende Kring. Alle sinodes van die twee kerke is tot 1997 in Afrikaans gehou. Agendas, acta en besluiteregisters is in Afrikaans gedruk. Daar was genoeg rede vir protes wat diep gegrond was in die hartseer en ongelukkigheid van die gemeenskappe as gevolg van al die onregte kenmerkend van apartheid wat hulle aan hul liggame gevoel het. Die Belydenis druk in Afrikaans die geloofsoortuiging van Christene in ʼn spesifieke sosio-politieke situasie uit en bied teologiese kritiek op apartheid. Die Belydenis is enig in sy soort deurdat dit die eerste is wat in die suidelike halfrond geskrywe is. Die moederteks is alreeds in verskeie tale vertaal en word wêreldwyd gepubliseer, bestudeer en bespreek.
Die Belhar-Belydenis: Belydenis van ʼn kerk weerklink wêreldwyd - in Afrikaans , 2016
Gedurende September 2016 het die VGKSA die 30ste bestaansjaar van die Belydenis van Belhar herden... more Gedurende September 2016 het die VGKSA die 30ste bestaansjaar van die Belydenis van Belhar herdenk. Hierdie belydenis is amptelik in September 1986 in finale vorm deur die Algemene Sinode aanvaar, nadat dit reeds in die NGSK Sinode van 1982 in konsepvorm aanvaar is. Dit is ironies hoe dit juis ’n Afrikaanse belydenis was wat in 1978 begin ontwikkel is (twee jaar ná die 1976-opstand) wat bevryding tot gevolg sou hê. Die Belydenis is deur die bruin Afrikaanssprekende NGSK in die Kaapse voorstad Belhar gedurende die hoogty van apartheid opgestel. Dit het egter ook wortels in diskoers tussen die Belydende Kringlede van die NGKA en die NGSK. Afrikaans was die voertaal in die sinodale vergaderings van die NGSK en die NGKA, bestaande uit swart lidmate, asook in die Belydende Kring. Alle sinodes van die twee kerke is tot 1997 in Afrikaans gehou. Agendas, acta en besluiteregisters is in Afrikaans gedruk. Daar was genoeg rede vir protes wat diep gegrond was in die hartseer en ongelukkigheid van die gemeenskappe as gevolg van al die onregte kenmerkend van apartheid wat hulle aan hul liggame gevoel het. Die Belydenis druk in Afrikaans die geloofsoortuiging van Christene in ʼn spesifieke sosio-politieke situasie uit en bied teologiese kritiek op apartheid. Die Belydenis is enig in sy soort deurdat dit die eerste is wat in die suidelike halfrond geskrywe is. Die moederteks is alreeds in verskeie tale vertaal en word wêreldwyd gepubliseer, bestudeer en bespreek.
The Belhar Confession and the Establishment of a Theology of Development, 2017
This chapter contains a practical theological reflection on the meaning of Article 4 of the Confe... more This chapter contains a practical theological reflection on the meaning of Article 4 of the Confession of Belhar as a basis for the establishment of a theology of development in the Uniting Reformed Church in Southern Africa (URCSA). The Confession of Belhar came about following the social injustices of the past that resulted from the policy of apartheid. However, since the democratic transition in 1994, remarkable and fundamental political changes in South African society occurred. The unjust system of apartheid was replaced by a democratic system of government in which all South Africans could enjoy a new constitution that protect and recognised everyone’s freedom and dignity (pieterse 2001:75). There were political as well as economic expectations by many South Africans — especially by the previously disadvantaged people, that the democratisation would result in a better life for all, especially since the ANCs 1994 ‘A Better Life for all’ campaign promised this better future for all South African citizens. However, more than twenty years after democracy, the current South African context shows that increasing widespread inconsistency, poverty and social problems in the country still exist. This chapter aims to make a theological contribution to effectively address the poverty situation in South Africa by being faithful to the biblical command of a just society, and also by being faithful to the Uniting Reformed Church in Southern Africa’s Confession of Belhar, more predominantly Article 4, which supports the establishment of a theology of development. Also, because of the magnitude of the human need, inequality, widespread poverty and social problems in our country, the church is challenged to engage in a mode of development. The post-apartheid context requires effective involvement of the church.
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Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.
their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
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.
South Africa is characterised by various socio-economic and socio-political challenges
(fractures) not easily met (or healed). ‘Fractures’ refer to social, economic, religious, spatial, ecological, environmental, and economic injustices and other issues. Within this context, the church is confronted with her vocation. The unique vocation of a congregation is that the members become a ‘new community’ (koinonia) in which they not only care for one another but also develop relationships featuring care for, and mercy and solidarity (diakonia) with the weak, poor, and marginalised in society. Several researchers prove that the current South African youth could be classified as vulnerable and marginalised. Since the church does not preach the gospel in a vacuum but in relation to specific human realities, the theme of the youth and diaconate in the Afrikaans-speaking Reformed churches in South Africa is examined in this study, based on Osmer’s Practical Theological Interpretation.
the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to
construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that results from conditions such as poverty and unemployment is significant. A violation of one’s dignity can also occur when one is excluded from efforts to combat issues such as poverty and unemployment, which should be considered. Amidst all of this, the church is criticised for remaining silent and doing little to address the situation. This article proposes social justice as an
ideal approach to diaconia and development. Therefore, it seeks to understand and include social justice principles as a means of empowering people to ensure effective development. The objective of long-term poverty reduction cannot be accomplished unless there is an emphasis placed on social justice. This article conducts an in-depth analysis of a variety of social justice theories to rationalise a social justice approach to diaconia.
personal change (repentance) and personal sacrifice (Maluleke, 2018:.n.p.; cf. Kloppers, 2020:7). This song, therefore, received renewed interest as the President used ‘Thuma Mina’ to encourage the rest of the nation to make South Africa a better place for all. We want to believe that the president included the youth in this better life for all. However, this better place or better lives for all, is not always experienced by all (young) people. Although the current youth are supposed to be the born-free
generation, they still feel bondage based on various injustices. This is supported by various statistics stating that the youth are the most vulnerable group in South Africa and the rest of the world (cf. Aziz, 2020; Swart, 2018; Swartz & Nyamnjoh, 2018; Beukes & Van der Westhuizen, 2018; Nel, 2014, 2015; Department of Social Development, 2013). Previous research has also shown that youth even feel vulnerable and excluded within the church and certain church structures (Beukes & Van der Westhuizen, 2016; Voas & Watt, 2014; King, 2012). When saying that the
youth should use their agency and bring about change in the world, it also means starting to bring about change in the church. Therefore, this chapter will refer to the role of the youth both in church and society as they remain interwoven. Thanks to the young people and the other authors of this chapter who answered unequivocally “here am I send me”, both quantitative and qualitative research was conducted to explore why and how the youth should be engaged with a group of youth. However, before we would come to suggestions, recommendations, deductions and conclusion made by the youth themselves through the research, we
will firstly, analyse and evaluate the current South African context. Secondly, we will briefly discuss the current state of the church with regards to the youth. Thirdly, we will engage with the Thuma Mina song and its significations for the South African context. Fourthly, we will explain the methodology used for the research and then lastly, explore the voices and recommendations of the young people themselves.
Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.
their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the singleparent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family.
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.
South Africa is characterised by various socio-economic and socio-political challenges
(fractures) not easily met (or healed). ‘Fractures’ refer to social, economic, religious, spatial, ecological, environmental, and economic injustices and other issues. Within this context, the church is confronted with her vocation. The unique vocation of a congregation is that the members become a ‘new community’ (koinonia) in which they not only care for one another but also develop relationships featuring care for, and mercy and solidarity (diakonia) with the weak, poor, and marginalised in society. Several researchers prove that the current South African youth could be classified as vulnerable and marginalised. Since the church does not preach the gospel in a vacuum but in relation to specific human realities, the theme of the youth and diaconate in the Afrikaans-speaking Reformed churches in South Africa is examined in this study, based on Osmer’s Practical Theological Interpretation.
the frustration that has been caused by unbearable living circumstances, a lack of service delivery, and empty promises made by the government. Poverty, unemployment, and social injustice are seen by the South African government as the most important obstacles that need to be overcome to
construct a prosperous nation. Despite the government’s commitment to a “better life for all” since 1994, the post-apartheid South African government has predominantly prioritised civil and political rights in its efforts to address social injustices, while the socio-economic needs of the country’s impoverished and marginalised populations have remained largely unfulfilled. The degradation of human dignity that results from conditions such as poverty and unemployment is significant. A violation of one’s dignity can also occur when one is excluded from efforts to combat issues such as poverty and unemployment, which should be considered. Amidst all of this, the church is criticised for remaining silent and doing little to address the situation. This article proposes social justice as an
ideal approach to diaconia and development. Therefore, it seeks to understand and include social justice principles as a means of empowering people to ensure effective development. The objective of long-term poverty reduction cannot be accomplished unless there is an emphasis placed on social justice. This article conducts an in-depth analysis of a variety of social justice theories to rationalise a social justice approach to diaconia.
personal change (repentance) and personal sacrifice (Maluleke, 2018:.n.p.; cf. Kloppers, 2020:7). This song, therefore, received renewed interest as the President used ‘Thuma Mina’ to encourage the rest of the nation to make South Africa a better place for all. We want to believe that the president included the youth in this better life for all. However, this better place or better lives for all, is not always experienced by all (young) people. Although the current youth are supposed to be the born-free
generation, they still feel bondage based on various injustices. This is supported by various statistics stating that the youth are the most vulnerable group in South Africa and the rest of the world (cf. Aziz, 2020; Swart, 2018; Swartz & Nyamnjoh, 2018; Beukes & Van der Westhuizen, 2018; Nel, 2014, 2015; Department of Social Development, 2013). Previous research has also shown that youth even feel vulnerable and excluded within the church and certain church structures (Beukes & Van der Westhuizen, 2016; Voas & Watt, 2014; King, 2012). When saying that the
youth should use their agency and bring about change in the world, it also means starting to bring about change in the church. Therefore, this chapter will refer to the role of the youth both in church and society as they remain interwoven. Thanks to the young people and the other authors of this chapter who answered unequivocally “here am I send me”, both quantitative and qualitative research was conducted to explore why and how the youth should be engaged with a group of youth. However, before we would come to suggestions, recommendations, deductions and conclusion made by the youth themselves through the research, we
will firstly, analyse and evaluate the current South African context. Secondly, we will briefly discuss the current state of the church with regards to the youth. Thirdly, we will engage with the Thuma Mina song and its significations for the South African context. Fourthly, we will explain the methodology used for the research and then lastly, explore the voices and recommendations of the young people themselves.
Afrikaans was die voertaal in die sinodale vergaderings van die NGSK en die NGKA, bestaande uit swart lidmate, asook in die Belydende Kring. Alle sinodes van die twee kerke is tot 1997 in Afrikaans gehou. Agendas, acta en besluiteregisters is in Afrikaans gedruk. Daar was genoeg rede vir protes wat diep gegrond was in die hartseer en ongelukkigheid van die gemeenskappe as gevolg van al die onregte kenmerkend van apartheid wat hulle aan hul liggame gevoel het. Die Belydenis druk in Afrikaans die geloofsoortuiging van Christene in ʼn spesifieke sosio-politieke situasie uit en bied teologiese kritiek op apartheid. Die Belydenis is enig in sy soort deurdat dit die eerste is wat in die suidelike halfrond geskrywe is. Die moederteks is alreeds in verskeie tale vertaal en word wêreldwyd gepubliseer, bestudeer en bespreek.
Afrikaans was die voertaal in die sinodale vergaderings van die NGSK en die NGKA, bestaande uit swart lidmate, asook in die Belydende Kring. Alle sinodes van die twee kerke is tot 1997 in Afrikaans gehou. Agendas, acta en besluiteregisters is in Afrikaans gedruk. Daar was genoeg rede vir protes wat diep gegrond was in die hartseer en ongelukkigheid van die gemeenskappe as gevolg van al die onregte kenmerkend van apartheid wat hulle aan hul liggame gevoel het. Die Belydenis druk in Afrikaans die geloofsoortuiging van Christene in ʼn spesifieke sosio-politieke situasie uit en bied teologiese kritiek op apartheid. Die Belydenis is enig in sy soort deurdat dit die eerste is wat in die suidelike halfrond geskrywe is. Die moederteks is alreeds in verskeie tale vertaal en word wêreldwyd gepubliseer, bestudeer en bespreek.