The pervasiveness of domestic employment in the South African context gives rise to the question as to why women not only enter into, but remain in, such an undervalued work situation, and whether they are ultimately able to exit this sector. Contextualising the sectoral engagement of domestic workers as a transitional work-life cycle characterised by impoverishment, limited alternatives, acceptance of the work context, and future directedness, with individual transition through these phases determined by a unique set of circumstances, female domestic (...) workers’ lived experience of their work-life cycle was explored within the framework of an interpretivist research design. Non-probability respondent-driven self-sampling was employed to select 20 participants, most of whom were representative of families with a long history of sectoral involvement, particularly along the female line. Dense, non-numerical data was generated through in-depth interviewing. Inductive data explication was conducted with the aid of MAXQDA. The findings confirmed the existence of an institutionalised culture of engagement within the sector perpetuated from one generation to the next. Hardship and an urgent need for survival leave many with little option but to enter and remain within the sector. Despite negative societal perceptions of the sector, those within it take pride in their work and view their engagement as an enabling tool to better their future prospects and those of their families. Attempts to exit the sector are unsuccessful due, in part, to a limited formal education and skills repertoire. Domestic workers are thus entrapped within a never-ending cycle of sectoral engagement, with the possibility of exiting the sector remaining merely a dream for many. (shrink)

ObjectiveMental health is critical to the healthy development of adolescents. However, mental health encompasses more than the absence of mental illness; and should include indicators of mental wellness. A critical review of available mental wellness instruments for adolescents were conducted to identify operational definitions of mental wellness concepts for this population group.MethodA systematic review of literature published between 2000 and 2020 was done to identify mental wellness instruments for adolescent populations. The review followed the PRISMA operational steps.ResultsWe identified 2,543 articles (...) from the search strategy and screened titles and abstracts for eligibility. After appraisal, 97 studies were included in the qualitative synthesis; of which, 79 mental wellness instruments were identified. Most studies did not provide a definition for mental wellness. We identified thirteen mental wellness concepts from 97 studies, namely: life satisfaction, mental wellbeing [general], resilience, self-efficacy, self- esteem, connectedness, coping, self-control, mindfulness/spiritual, hope, sense of coherence, happiness, and life purpose.ConclusionThe review reflected previous research identifying a lack of consensus around the definitions of mental health, mental wellness, and mental wellbeing. This has implications for developing instruments for adolescents that adequately measure these constructs. Most of the instruments identified in the review were predominantly English and from developed countries. This indicates a need for instrument that are explicitly conceptualised and operationalised for adolescents in all their varied contexts. (shrink)

Rape is an act of humiliation that leaves the survivors ashamed. They therefore often try and hide from others and rarely seek help. Informal discussions with female ministers revealed that some of them had counselled female rape survivors. A descriptive phenomenological study, aimed at exploring and describing the experiences of female ministers in counselling female rape survivors through individual interviews, was conducted. Six ministers were interviewed. They experienced the dichotomy of being a woman and being a minister during their encounter (...) with rape survivors. As women, they became emotionally involved in the suffering of the rape survivors, and as ministers they experienced that prayer and scripture reading in collaboration with counselling promote healing. They also experienced that rape survivors perceived them as approachable because of their gender, but less approachable because of their status as ministers. (shrink)

Theosis in the Eastern-Orthodox and Western-Protestant theological debate: All major religions agree on one theme, namely they strive to provide an answer regarding the relation with their God. A good relation to God is the way of salvation, because the question about God is an acknowledgement that a human being needs to be in union with God. Some questions and answers are only possible in the relation between God and humankind. The well-known saying from the letter to the Romans, is (...) typical of such a relation formulated in the Western Protestant debate in forensic style. From the Eastern orthodox theological debate, theosis is used in accordance to what the church father Irenaeus meant: ‘God became human that we might become divine’. This article gives a definition of theosis, sketch the historic background of the concept, discuss salvation in the Western theological tradition, and pays attention to a theosis scriptural basis. Furthermore, attention is also given to Martin Luther and theosis as an indication that his view of salvation was much closer to theosis as was readily accepted in the Western theological debate since the Reformation of the 16th century. (shrink)

This article will consider the parameters of systematic theological-‘knowledge’ today by examining the contribution of women’s theology to the field. This examination takes place in the context of debates about knowledge-construction within institutes of higher learning, and context of increased numbers of women theology students, as well as international emphasis on achieving gender equality, such as the United Nations’ Sustainable Development Goals. With regard to curriculums of systematic theology, it is noted that a proverbial ‘canon within a canon’ exists with (...) regard to including a diversity of voices in prescribed study material, specifically the contributions of women’s perspectives and women’s history as subject-content. This ‘data-gap’ is problematic with regard to epistemology and hermeneutics, which are instrumental in constructing a grammar of faith – that is, ‘church doctrine’ (which is traditionally the main component of systematic theology). This implies that a type of decolonisation, or unlearning is necessary. If a next generation of women systematic theologians are to be nurtured, approaches to teaching systematic theology and the methodology of systematic theology itself requires deconstruction. Contribution: This research aims to contribute to the fields of systematic theology, women’s studies, women’s theology and gender studies. It will also contribute to the fields of postcolonial epistemology and hermeneutics, as well as the study of the methodology of systematic theology. (shrink)

The gospel is not a new law. A clear distinction must be made between law and gospel, so that the gospel is not mistakenly understood as a new law, but as the gospel. The relationship between law and gospel must be considered carefully. Two prominent theologians, Martin Luther and Karl Barth, did just that, but in opposition to one another. This article describes and compares their respective views. Barth defends a political use of the gospel. The gospel provides believers with (...) action instructions for the civilian life. Barth argues in terms of analogical thinking and, according to him, believers’ understanding of reality is determined by their understanding of Christ. Luther, on the other hand, believes that the preaching of Christ and the life experience are in contrast. Faith and life are not identical. He understands the believer as the hearer of the gospel – as passive recipient of the grace of God. The passivity here, however, is a highly creative one. The relevance for us of the theological position defended regarding law and gospel is evident from the document ‘Association of the World Communion of Reformed Churches with the Joint Declaration on the Doctrine of Justification’. The spirit of the document is clearly Barthian. Fundamental theological differences are on the table with the Lutheran position and there is no question of real consensus. Intensive study and frank ecumenical conversation is required to seek real consensus for the sake of a clear Christian testimony in the world. (shrink)

Wolfhart Pannenberg would have been 90 years old in 2018. This article is a tribute to his excellent contribution to the ecumenical debate on church unity and the importance to reach an agreement on the doctrine of justification. The first step is to explain Pannenberg's Lutheran understanding of church unity. Secondly, Pannenberg's contribution to mobilise understanding for the ecumenical efforts in coming to an agreement on the doctrine of justification is discussed. His efforts in convincing theologians that one cannot work (...) towards church unity while churches continue to condemn one another for having different views on doctrinal matters, receive special attention. Pannenberg's effort to convince his colleagues that one should approach these sensitive ecumenical matters from the perspective of present-day historical-critical thinking is also mentioned. The article concludes with a judgement on his approach and his success in these matters. (shrink)