The practice of pastoral care (cura animarum) over the ages has been informed and influenced by the need to develop creative ways (interventions) to respond to people’s contextual challenges. These approaches have been well documented. However, the history, developments and emerging pastoral care practices in Africa have not been documented. This article, by way of a survey, considers the pastoral care approaches that emerged in Africa from the period when Christianity was introduced to the continent. (...) It addresses three interlinked questions. Firstly, to what extent has pastoral care approaches and practices in Africa been influenced by the African context and developments? Secondly, to what extent has the context and the emerging pastoral care approaches in Africa been discerned from historical developments and documented? Thirdly, what links can be drawn between pastoral care practices in Africa and its historical as well as cultural context? In answering these questions, the article retrieves pastoral care developments in Africa by discerning pastoral care during the periods of Christianity in Africa. The notion of cura animarum as ‘soul care’, referring to care for the whole person (holistic care, i.e., nephesh care) from a Christian spiritual perspective, will be employed as a framework. The assumption guiding the article is that pastoral care practices and approaches in Africa have arisen as responses to the contextual realities being experienced at the interface of Christianity and the African people. These realities arose and persist to this day as a struggle to relate, apply and live out an authentic African Christian life to cope with life in a meaningful way. It concludes by suggesting ways on how pastoral care in Africa should be practiced in the current period and going forward. (shrink)

This article argues that the challenge and need for relevant ministry models is critical for effective Christian ministry and pastoral ministry as practical life ministry. It establishes an Adamic Christological model as a paradigm that provides a practical effective ministerial approach in Africa, particularly within the context of pastoral care and healing. This framework reveals Christ’s complete identification with African Christians in their contextual sufferings as the New Adam without compromising authentic gospel reality. (...) In employing the Adamic Christological framework as the anchor for African pastoral and healing ministry, a model for African Christians’ daily response to their various contextual sufferings is constructed. This responsive model bridges the gap between the ascension of Christ and the interim period of Christianity by instituting God’s ongoing personal presence in believers’ suffering through the Holy Spirit (pneumatology) as an encouraging and comforting reality that should enable Christians to cope in their suffering. It is argued that this Adamic Christological framework provides a practical theological model that contributes to healing and hope in pastoral care through practical knowing that impacts and imparts meaning in life. (shrink)

African communities face various challenges that require different sectors’ interventions to be effectively addressed. Churches as key community structures in Africa along with people experience these life challenges. The situation prompts churches to continually re-examine their role in communities to develop relevant responses that are deeply rooted in Christian approaches and heritage. Pastoral care as a community frontline ministry is expected to intervene practically to address people’s holistic needs. However, the questions that emerge are the following: how (...) can pastoral care practically be performed in a manner that it performs a public community caring role? How can public pastoral care be practically implemented? What models can be employed in providing public pastoral care? This article considers how pastoral care can be practically performed at the intersection of public theology and community development. Pastoral care performed at this intersection is termed public pastoral care. The article discusses and notes the ‘murky’ terrain and ‘apparent confusion’ on the notion of public pastoral care. Furthermore, it employs a church and community mobilisation process case study to progress beyond theoretical discussion to examine how public pastoral care can be operationalised in real-life situations. In doing so, it discerns the possibilities and challenges of positioning pastoral care to address public issues. (shrink)

The professional training of pastoral therapists has been a topic of controversy for many years in South Africa. Up to date, the training of pastoral workers has been limited to the study of ministry and as such is limited by the primary aims and outcomes of this curriculum. In a post-apartheid, post-colonial South Africa, the need for pastoral workers is intensified by the needs of community- and faith-based organisations for trained and registered therapists to (...) alleviate the counselling needs of their beneficiaries on all social levels. This article discusses the current state of affairs of the training and curriculum related to the profession of pastoral therapy in the context of South Africa, the various sociopolitical and religious needs that are still left unanswered in the field, and makes recommendations for the registration and accreditation of the profession with a specific curriculum focused on multicultural, multi-spiritual and post-modern nuances. The author argues that such a curriculum, accredited by a statutory body, can operate as a national health resource, will be more cost-effective than other related health services and may transform the social justice landscape related to both the providers and beneficiaries of this type of care. (shrink)

This article argues that the coronavirus disease 2019 (COVID-19), which emerged in 2019, has had a negative impact on all institutions and spheres of life, including churches. Scholars and religious practitioners concur that the pandemic has negatively affected the church in various ways such as in church worship, fellowship, finance, interrelationships and various other ministries and programmes. Despite a reference to challenges posed by COVID-19 on the churches' ministries, there are very few academic articles based on literature scoping on the (...) subject, particularly its impact on churches in Africa with a particular focus on South Africa. A study of that nature is important as it provides an insight into practical church ministries during the COVID-19 pandemic. This article presents the findings of a scoping study conducted to inform a broader empirical study on churches and COVID-19 in South Africa and Africa. The article concludes by recommending an empirical qualitative study to explore in-depth issues on COVID-19 and the church to generate academic articles in order to overcome the prevailing gap, whereby the bulk of the information on the subject is popular in sources such as blogs. CONTRIBUTION: This article is a study that scopes literature published on the impact of COVID-19 on churches and provides a detailed understanding of the phenomenon. It contributes to understanding how COVID-19 particularly affected church ministries in Africa and South Africa and proposes areas requiring empirical studies on COVID-19 and churches. (shrink)

Bishop Paul Verryn is a South African Methodist Church liberation theologian known for his concern for human rights and human dignity. In this article, I acknowledge his response to children and youth migrants in practical theology, general mission studies and pastoral care. I conceptualise Bishop Verryn’s response towards Unaccompanied Refugee Minors (URMs) and explore how he weaves pastoral care into the mission of the church. The study from which this article draws followed an exploratory design. Data were collected (...) through structured in-depth interviews, informal conversations with Bishop Verryn and observations. Written from a contextual theology perspective, the findings indicate that Bishop Verryn’s pastoral care approach towards URMs is worthy to be developed and recognised as a form of pastoral care and mission work for the broader church’s pastoral ministry towards URMs in Africa and abroad. (shrink)

There is a shortage of clergy, at least in the Roman Catholic Church. Protestant churches in general are experiencing more of a distribution or placement challenge than a shortage. The two greatest hindrances to addressing the Protestant clergy distribution challenge are a lack of adequate compensation for clergy and the undesirable geographical location of a number of churches, as perceived by clergy. Influences such as secularisation, duality of vocation, time management, change in type of ministry, family issues, congregational and (...) denominational conflict, burnout, sexual misconduct, divorce or marital problems, and suicide, affect clergy. Studies on the shortage of clergy have been conducted mostly in the USA and Europe and not in South Africa. This article focuses on the research gap by means of a practical theological grounded theory exploration of the exodus of clergy. Grounded theory methodology is used to identify the reasons why clergy trained at a Bible college of a Protestant charismatic mega church leave full-time pastoral ministry. Findings correspond to previous studies with two reasons appearing more frequently than others: responding to a call and leadership related issues. Firstly, respondents differed in their replies with respect to reconciling their exit from full-time pastoral ministry with their call. The replies included not being called, a dual call, or called but left anyway. Secondly, respondents indicated that leadership influence was mostly negative with regard to affirming their call. (shrink)

According to Scripture, pastors have an important role in accomplishing the task Jesus Christ entrusted to His body, the Church: making disciples. The degree of pastors’ effectiveness can influence the accomplishment of this task. Stress is an important factor in pastors’ life and ministry, and it can thwart the realization of the mandate received by Jesus Christ. This study, after presenting a number of concepts related to stress and the definition of it, focuses on internal contributors to stress, then (...) continues with an overview of symptoms and stages of stress. Helpful methods of dealing with, reducing, preventing, and integrating stress are studied, then some theological implications conclude the paper. The study is combined with data drawn from the life and ministry of Hungarian Baptist pastors. (shrink)

Benjamin, Anne South Sudanese Catholic communities have been a significant part of the Australian church for nearly two decades, yet it appears little has been published on their pastoral needs. This article responds to this gap in the literature and focuses on current pastoral needs of Australian Sudanese Catholics that emerged from a study recently completed for the Sydney archdiocese and Parramatta diocese. As such, it provides the pastoral context and offers a platform from which appropriate (...) class='Hi'>pastoral initiatives might be developed. (shrink)

There has been an increase of discussion and focus on matters of theological significance in the area of youth ministry. An area that remains neglected concerns the professional youth worker in Southern Africa. This focus on professional youth work has gained a great amount of urgency from the office of the presidency of Southern Africa, who in collaboration with the Commonwealth desk have prioritised the focus on youth work in South Africa. Unfortunately, the focus on the (...) professional youth worker, the career youth pastor, within the church in Southern Africa fails to receive a similar amount of attention. The article will highlight the need to pursue a theological articulation around the office of the career youth pastor by building a practical theological argument for the office of career youth pastor. The article will address a case study of a mainline evangelical denomination regarding its theological articulation of the career youth pastor. (shrink)

It was a universal conviction among the leaders of the ancient church that vocational ministry is attended by certain spiritual hazards that threaten to undo the very soul of the minister. This notion is revived in William Paley’s 1795 sermon, “Dangers Incidental to the Clerical Character.” The pastoral ministry, he warns, is comprised of “dangers inherent to the very nature of our profession.” In this ordination sermon, Paley not only identifies certain spiritual hazards, but he traces their (...) roots to the unique context and responsibilities of daily ministry. A close reading of Paley’s sermon highlights its clear relevance to ministers in the twenty-first century, who, like all ministers throughout the history of the church, are constantly exposed to the spiritual dangers lurking in ministry itself. Such a close reading also reveals practical means by which today’s minister can be constantly vigilant to overcome these dangers. (shrink)

The pastoral ministry of caregiving inevitably implies a cost. The spiritual ethos in the Christian ministry implies a huge sacrifice. Dietrich Bonhoeffer described this ethos as ‘the cost of discipleship’. Very specifically in the case of unexpected and the so-called ‘undeserved modes of suffering’, the meaning framework of the caregiver is being interpenetrated, causing a kind of ‘depleted sense of being’. It is argued here that an appropriate diagnosis, and a description of the phenomenon of compassion fatigue, (...) can help caregivers to better understand their sense of being depleted. Instead of leaving the pastoral ministry, this can help them to attend anew to their spiritual capacity. In this regard, a theology of compassion, framed by theopaschitic theology, can help pastors to become ‘healed’ in order to re-enter the pastoral ministry and regain a sense of parrhēsia. (shrink)

Since time immemorial, pastoral ministry has been physically present in church buildings, homes and public places, providing face-to-face care and reassurance of God's love and accompaniment. The tragic outbreak and speedy spread of COVID-19 from China triggered unprecedented challenges, dramatically led to restrictive national lockdowns, closure of physical meetings, fundamentally unsettled routine ways of doing ministry and demanded total digitalisation of the gospel, which eventually rendered the ministry of physical presence absent. While doing ministry online (...) seemed to have been working well in other countries, it has been a uniquely different trajectory in Zimbabwe predominantly because of financial, material, human incapacitation as well as cultural and other contextual factors. Scholarly research on online pastoral praxis in Zimbabwe is scanty. Applying Osmer's methodology, this study reviewed lived experiences and challenges of pastors in ministering virtually since the beginning of lockdowns early 2020 hitherto late 2021. It interrogated the ministry of presence and understanding of digitalisation. Amidst a plethora of social, political and economic drawbacks, this article unearthed erratic capability, affordability, availability, connectivity and feasibility of digitalised shepherding. Taking physical presence as incarnation of the triune God, demonstration of love, care and accompaniment as indispensable in pastoral ministry, this article stressed the significance of physical presence. However, considering the prevailing COVID-19 and contextual constrictions, it recommended that pastors should appreciate and submit their congregants to the ubiquitous and indispensable spiritual presence of God while redoubling efforts in ministering through contextually feasible ways until lockdowns end. CONTRIBUTION: This article provides a critical biblical and scholarly review and analysis of the ministry of presence during the COVID-19 pandemic in Zimbabwe. This will provoke pastors, churches and church bodies to rethink and reconsider progressive strategies towards contextually effective pastoral theology, ministry and ecclesiology in times of pandemics in the context of economic volatility. (shrink)

Since time immemorial, pastoral ministry has been physically present in church buildings, homes and public places, providing face-to-face care and reassurance of God’s love and accompaniment. The tragic outbreak and speedy spread of COVID-19 from China triggered unprecedented challenges, dramatically led to restrictive national lockdowns, closure of physical meetings, fundamentally unsettled routine ways of doing ministry and demanded total digitalisation of the gospel, which eventually rendered the ministry of physical presence absent. While doing ministry online (...) seemed to have been working well in other countries, it has been a uniquely different trajectory in Zimbabwe predominantly because of financial, material, human incapacitation as well as cultural and other contextual factors. Scholarly research on online pastoral praxis in Zimbabwe is scanty. Applying Osmer’s methodology, this study reviewed lived experiences and challenges of pastors in ministering virtually since the beginning of lockdowns early 2020 hitherto late 2021. It interrogated the ministry of presence and understanding of digitalisation. Amidst a plethora of social, political and economic drawbacks, this article unearthed erratic capability, affordability, availability, connectivity and feasibility of digitalised shepherding. Taking physical presence as incarnation of the triune God, demonstration of love, care and accompaniment as indispensable in pastoral ministry, this article stressed the significance of physical presence. However, considering the prevailing COVID-19 and contextual constrictions, it recommended that pastors should appreciate and submit their congregants to the ubiquitous and indispensable spiritual presence of God while redoubling efforts in ministering through contextually feasible ways until lockdowns end.Contribution: This article provides a critical biblical and scholarly review and analysis of the ministry of presence during the COVID-19 pandemic in Zimbabwe. This will provoke pastors, churches and church bodies to rethink and reconsider progressive strategies towards contextually effective pastoral theology, ministry and ecclesiology in times of pandemics in the context of economic volatility. (shrink)

Resumen El artículo se sitúa ante los nuevos contextos que los jóvenes viven en América Latina, especialmente, considerando las estructuras de corrupción ante lo cual los jóvenes son más vulnerables por su condición de búsqueda de espacios de desarrollo y crecimiento social. Esta situación, plantea nuevos retos para la Pastoral Juvenil latinoamericana teniendo en cuenta que la misma institución eclesial no ha estado ajena a situaciones de corrupción. A través de un análisis documental, desde las Escrituras, pasando por cuatro (...) de las Conferencias Episcopales Latinoamericanas, el artículo pretende desarrollar la tensión entre jóvenes, sociedad y pastoral juvenil, para finalmente presentar una propuesta que se fundamenta en un proceso juvenil de cinco décadas que transita desde una pastoral liberadora a una pastoral regeneradora, donde los sujetos jóvenes rotos buscan renacer en nuestra América Latina.s The article is set against the new contexts that young people live in Latin America, especially considering the structures of corruption lo which young people are more vulnerable because oj their search for spaces of development and social growth. This situation poses new challenges for Latin American Youth Ministry bearing in mind that the Church institution itself has not been unaware of situations of corruption. Through a documentary analysis, from the Scriptures, through four of the Latin American Episcopal Conferences, the article aims to develop the tension between young people, socieíy and youth pastoral, lo finally present a proposal thal is based on a youth process of five decades that It goes from a liberating pastoral to a regenerative pasloral, where the broken young subjects seek to be reborn in our Latin America. (shrink)

This paper contends that in Africa, the belief in the reality of the spirit world is a persistent phenomenon, which occupies a significant place in their religiosity. By building their theologies around the existential needs of the African people, the prophetic and deliverance ministries represent a contextual approach to Christianity in Africa. Nevertheless, an examination of the strengths and weaknesses of these ministries reveal that their approach may fit well into the African cultural milieu, but their emphasis is (...) a threat to the progress of Christian discipleship in Africa and among Africans in the diaspora. Despite their rapid numerical growth, the deliverance ministries cannot bring the African out of the fear of witchcraft and other supernatural powers. The paper concludes that to be able to mitigate the challenges of these ministries, pragmatic solutions being discussed at the academic levels must be made accessible to grassroots prophets. (shrink)

Anyone involved in youth ministry will be able to testify to the fact that no perfect youth ministry model exists. Youth ministry models employed should consider the vision, mission and needs of the contexts in which they are to be used. Although not new, the term 'decolonise' has become a prominent part of African discourses after the 2015 and 2016 student protests at various university campuses in South Africa. A strong call to decolonise theology and how (...) we do church has been included in these calls. Students have argued against a theology and ecclesiology that is exclusively based on European and other international foundations. My challenge with all these discussions has been discerning the difference between decolonisation and contextualisation within theology. I have often wondered whether those calling for a decolonised theology are actually referring to problems connected to a theology that is not correctly contextualised. When I ask whether youth ministry models in Africa should be decolonised, I do so in the awareness that these models have brought with them both challenges and opportunities for ministry on this continent. Youth ministry models employed in Africa need to stem from the contextual situations and readings of the biblical text in which they find themselves. This article is aimed at exploring the work of Scripture Union as a mission-based youth ministry model in Africa in view of the present call to decolonise theology. (shrink)

There is a conflict over whether Christian ministry and theological education should be pursued with an expectation for economic survival. The rise of Christian ministry practice emphasising wealth and prosperity has heightened commodification of the Christian ministry. Church ministry and theological education are being used as instruments for economic profit. The link between theological education and Christian ministry, among other things, is that church practices and ministry expressions reflect the underlying theology. In such a (...) situation, this article reflects on the following questions: How are Christian ministry and its undergirding theology being utilised as instruments of economic prosperity in Africa? What is the theological education approach that is employed to support this ministry approach? The article attempts to establish an understanding of ministerial practise that has biblically and theologically informed views of material wealth. It begins by examining the traditional missionary model of ministry as a sacrificial act and responses by African clergy. This is followed by examination of the development of the view of ministry as a means of economic survival and commodification of ministry and theological education in Africa. It concludes by providing an evaluation and proposing a way forward. (shrink)

In our exposure to weakness, vulnerability, loss, anguish and different forms of impairment, the following pastoral theological questions arises: What is meant by divine almightiness within the human need for spiritual strength, empowerment, encouragement and well-being? The epithet of almightiness (omnipotence, pantokratōr) gave birth to fictitious and speculative associations, even fear and anxiety: The paralyzing fear of God Almighty – divine intoxicating and spiritual pathology. Instead of a pantokratōr-definition of God, a paraklēsis-infinition of God is proposed. This paradigm shift (...) is based on the hermeneutical insight, namely, that the El Shadday of Yahweh is based on the respect in Jewish hermeneutics to render God not as a personified substance, but as an ‘operating verb’ – hjh. In the verbing of God, El Shadday points to encouragement, empowerment and a kind of pity and comfort based on the passio Dei. Contribution: How one perceives the power of God, determines the practice of Christian devotion and spirituality. Therefore, the emphasis on the notion of ‘God Almighty’ (omnipotence of God) and its link to the notion of the ‘weakness of God’ as exposed in the basic outline for a theology of the cross and as a source for hope in pastoral care and compassionate reaching out. (shrink)

This article aims to give a full definition of servant leadership and shepherd leadership by comparing and contrasting the two texts of Jeremiah 23 and John 10. The notion of 'shepherd' or 'shepherding' is analysed and brought into the current debate on servant leadership. The shepherd metaphor used in the two passages is contextualised to the South African pastoral leadership situation, especially with regard to pastoral integrity. The status of pastoral leadership in the South African church community (...) is highlighted as a challenge to be considered from the perspective of servant leadership proposed in Matthew 20:16. The presenter would like to conscientise the Christian community that integrity in the areas of caring, feeding and protecting the flock should be a driving force towards pastoral integrity. The exegetical findings of the shepherd model are applied to the pastoral leadership integrity. An appeal is made to the ecclesiastical community to return to the fundamentals of leadership by embracing servant leadership as an ensuing model for pastoral leadership integrity. The article contributes towards the knowledge of the definition, role and understanding of pastoral leadership defined through servant and shepherd leadership concepts. Its academic value lies in the fields of church leaderships, ethics and biblical teachings. (shrink)

The Heythrop Journal, Volume 63, Issue 2, Page 232-244, March 2022.

McDonnell, Justin The psychologist wishes to balance man psychologically. The spiritual father aims at his divinisation... the psychologist employs the method of questioning and listening and tries to make man aware of his problem and to mature psychologically. The spiritual father, illumined by the grace of God, locates the problem-which is the darkness of the nous-and tries to lead man to the theoria of God by the means of the Orthodox method of purification and illumination. The psychologist acts anthropocentrically using (...) thoughts and ideas. The spiritual father acts in a theocentric way. He uses the therapeutic method, but also the mysteries through which the heart receives the grace of God. (shrink)

Driven by population pressures on natural resources, peri-urban pastoralists in the Far North Province of Cameroon have recently intensified livestock production in their traditional pastoral system by feeding their cattle cottonseed cakes and other agricultural byproducts to cope with the disappearance of rangelands typically available through the dry season. Although the crop–livestock interactions in this altered intensive pastoral system seem similar to alterations recently named in mixed-farming systems in West Africa, they are distinctly different and would require (...) a different type of agricultural development support. I use Bourdieu’s theoretical constructs of “habitus” and “capital” to explain those differences. (shrink)

Until 1977, Monsignor Romero was a traditional Catholic bishop trained in traditional Roman theology with a penchant for order and non-involvement in 'politics'. He was also a product of the 1968 Medellin Conference which fashioned a pastoral model for the Latin American church: 'A fundamental option for the poor' on the thrust of the Second Vatican Council. This article seeks to present Oscar Romero within a historical context and proposes him as a servant-leader model for African church leaders, especially (...) Catholic bishops. (shrink)

Development is concerned with the transformation of people to foster their health, wholeness and growth. The link between health and development points to religion as potential social capital for development. There is an ongoing debate about the role of pastoral care as a religious resource in global healthcare contexts. This is unfortunately not the case in Africa, as pastoral care has not received sufficient attention for its role in healthcare and development in development discourses. The limited research (...) on pastoral care in healthcare contexts in Africa has implications for African healthcare systems, pastoral care and the delivery of an effective, holistic and quality healthcare service. Taking as its point of departure a thesis about the potential of religion as a social capital resource for development, the article argues for pastoral care as a viable religious resource for healthcare and development. Osmer’s theological task of good practice is employed as an interdisciplinary engagement in dialogue with selective perspectives in the disciplines of development and health and social sciences for appropriate analysis. (shrink)

In the late 19th century, colonial powers sought to destroy the Mthwakazi or Ndebele state in what is now Matabeleland in the south west region of Zimbabwe, to subdue and dominate its people. The people of Matabeleland suffered heavy losses of cattle and land. Paradoxically, these injustices did not end with the collapse of colonialism. Since independence in 1980, the people of Matabeleland have been victims of political violence, which has left thousands dead and many without a livelihood. Nothing came (...) of the promised reconciliation, justice, peace, national cohesion, progress and prosperity in the post-colonial Zimbabwe. To date the region of Matabeleland still suffers from political, cultural and socio-economic disadvantages that call for a prophetic practical pastoral ministry of care. A critical exploration of the way in which the history of the region was documented exposes it as a victim of the legacy of injustice and political violence. This has had the effect of undermining progress and peace not only in Matabeleland, but also in the entire country. There is a lack of national cohesion, and the consequence is the absence of a common national vision. Notwithstanding the general prevalence of political and socio-economic dire straits affecting the whole country, Matabeleland presents a unique case study. The Roman Catholic Church which has been present in the country since colonial times has been actively engaged in the political and socio-economic realities of the country. In view of this, this article investigates the role the Church can play in the healing of a broken nation, with a preferential focus on Matabeleland. It proposes a prophetic practical pastoral ministry of care in order not only to heal the afflicted but also that they may find solidarity and fellowship as citizens. Such a role should further encompass reconciliation, rebuilding the people’s confidence and advocacy for their political, cultural and socio-economic development and progress. (shrink)

South Africa suffers a scourge of domestic violence. Colonial oppression upset the delicate balance between 'discipline' and 'protection' in traditional cultures. The full consequence of a patriarchal mindset of male control is unleashed on girls and women. The aim of this article is to investigate how the cycle of domestic violence can be broken and what role pastoral counsellors can play with regard to both victims and offenders in order to prevent history from repeating itself. The article also (...) investigates the extent to which legislation has succeeded in protecting individuals. Pastoral care and counselling comprise both spiritual and emotional support. The combination of two counselling methods compatible with religious themes such as 'hope' and 'new life', namely logotherapy and narrative pastoral counselling, is presented as an effective response to domestic violence. (shrink)

ABSTRACT Amongst other things, African culture (societies) has been characterised by its perception and fear of witchcraft. Even though the belief in witchcraft is an old phenomenon, its growth is revealed and to some extent mitigated by videos, films and accounts and stories of church ministers. Whilst some Christian worship services have been turned into witchcraft-centred campaigns against witchcraft, a second group perceive witchcraft as a way of getting rid of one's enemies and a third group see it as the (...) root of human misfortune. Indeed ministers (including preachers and pastoral caregivers) are almost 'measured' by their ability to successfully ward off demons (believed to have been sent by witches), as a yardstick for determining whether they are good ministers with a good following or congregation. The first group of people attend church to pray for protection against 'the enemy', the second group approach native doctors to protect their households from attacks by witches, and the third group rid themselves of witches by burning them along with their personal belongings. This article investigates the impact and consequences of a fear of witchcraft amongst Christians in African societies, particularly those in the Limpopo province of South Africa. It also offers pastoral guidelines for a theological response to witchcraft and its life-threatening influence on people in the affected communities. (shrink)

Healthcare professionals often face ethical conflicts and challenges related to decision-making that have necessitated consideration of the use of conscientious objection (CO). No current guidelines exist within Spain’s healthcare system regarding acceptable rationales for CO, the appropriate application of CO, or practical means to support healthcare professionals who wish to become conscientious objectors. As such, a procedural framework is needed that not only assures the appropriate use of CO by healthcare professionals but also demonstrates its ethical validity, legislative compliance through (...) protection of moral freedoms and patients’ rights to receive health care. Our proposal consists of prerequisites of eligibility for CO (individual reference, specific clinical context, ethical justification, assurance of non-discrimination, professional consistency, attitude of mutual respect, assurance of patient rights and safety) and a procedural process (notification and preparation, documentation and confidentiality, evaluation of prerequisites, non-abandonment, transparency, allowance for unforeseen objection, compensatory responsibilities, access to guidance and/or consultative advice, and organizational guarantee of professional substitution). We illustrate the real-world utility of the proposed framework through a case discussion in which our guidelines are applied. (shrink)

Universities’ teaching and learning strategies aim to prepare students for life and the workplace by creating a culture of innovation to solve real-life problems, so that they can participate constructively in society and lead fulfilling professional and personal lives. In order to reach this goal, teaching and learning must have at least three paradigms, namely pedagogical, cognitive and pragmatic or instrumentalist. A pragmatic paradigm presupposes practical, experiential teaching and learning. This paper explores interactive means within the pragmatic paradigm that can (...) be included in the pastoral modules of theology education. The epistemology is from a practical theological perspective.Contribution: The contribution of this article is that experiential role-play activities can have a positive impact in the pedagogy of pastoral care and counselling. The insight of this article links with the developmental goals for effective theological education in South Africa. (shrink)

The church is called to be a tangible messenger of hope in society. Communities of poverty, especially, need a church that carries its mandate both through proclamation and through deed. This research is a case study of a team located in South Africa that is part of an international missional order called InnerCHANGE. The latter focuses on discipleship and the nurturing of local leaders who are community builders in areas of poverty. This focus is expressed through practical ministry (...) initiatives. The latter necessitates finances through the team does not always have. A desire to overcome its financial challenges led it to decide to get some training in financial literacy, so that it can improve its fundraising efforts. This training was provided by a finance broker. The latter started his teaching with personal finances before going into organisational finances. He believed that good personal financial stewardship leads to good corporate financial stewardship. The outcome of this training led ICSA staff and the board of directors to diversify their fundraising efforts and to set the target of saving 15% of its income. The work is still in progress for reaching this target. However, for 2 years in a row, ICSA has been making some good progress in increasing its income and savings. This article concludes by advising the body of Christ serving from below to pursue training in financial management so that it can strengthen its checks and balance system which could lead to sustainability.Contribution: This article contributes to the on-going discussions about financially sustainable models of the church from below in Africa so that the church can remain an important role player in serving local communities practically. It uses InnerCHANGE South Africa as a case study of such efforts. (shrink)

The hypothesis of this paper is that writers with similar academic backgrounds express personal attitudes in English and in Spanish differently in research papers. Thus, the main objectives are, first, to study the differences in the use of attitude devices in Spanish and English academic discourse; second, to compare the results in the different sections of articles; and finally to study the positive or negative semantic implications of the lexical items by carrying out a sentiment analysis. To this end, fifteen (...) Spanish industrial engineering papers were compared with fifteen English industrial engineering papers. The results showed that there are in fact differences in the way academic writers communicate attitude, but the sentiment analysis revealed that neutral lexical items were the most commonly used in engineering research papers. Even though engineering researchers share the knowledge of the specialist content and the academic style of expressing their thoughts, personal attitudes were expressed in different ways in Spanish and in English. (shrink)

We live in an era of unprecedented interconnectivity and challenges that require global mindsets and creative approaches. While research on global identification has increased in recent years, the question of whether it can facilitate creativity remains largely unexplored. Moreover, despite the evidence linking multicultural experiences and global identities, migrant populations have been overly underrepresented in this area of research. We examine the association between global culture identification and creativity in the Alternate Uses Test, across two different samples residing in Spain: (...) a host national and majorly student sample and a culturally diverse immigrant sample. Additionally, we test the predictive value of ethnic identification and host culture identification. Regression analyses reveal that global culture identification positively predicts creativity among host national participants, and host culture identification predicts creativity among immigrant participants. Our results suggest that developing a cultural identity that transcends the one acquired through enculturation has the potential of facilitating creative behavior. (shrink)

This article investigates the practice of vat en sit to offer solutions to church councils of the mainly Black Reformed Churches in South Africa and also to the couples and families involved in such a relationship. Vat en sit is fast becoming a common phenomenon in South Africa. It should be noted that some of the couples in the vat-en-sit relationships may enter into it with no formal agreement. However, there are partners who may enter into this kind (...) of relationship through a universal partnership agreement whereby the couple plan to live together without marrying one another or a domestic life-partnership agreement whereby the couple opt to regulate their rights and duties in a vat-en-sit relationship. It does not, however, affect only the black members of the Reformed Churches in South Africa but also the family structures of society. The article thus endeavours to determine the reasons why many couples go this route and also how church councils could be assisted in dealing with the issue of vat en sit. This concept will be disseminated under the following headings: The causes of vat en sit relationships Implications of vat en sit The effect of a vat-en-sit relationship in the church The solution to the issue of vat en sit is to assist church councils, couples and their immediate and extended families. (shrink)