Using the rape of Tamar in 2 Samuel 13 as a hermeneutical lens, this article interrogates rape culture and the discourse of sexual violence in South Africa. This article mobilises Tamar’s silenced voice to critically expose the hegemonic structures that sustain gendered violence within broader socio-political formations. While the narrative necessarily engages male actors, the analysis does not seek to centre perpetrators as subjects of sympathy; rather, it examines how systems of power produce and sustain conditions in which violence becomes normalised. Furthermore, the article interrogates colonial and racialised constructions of Black masculinity, challenging the enduring stereotype of Black men as primary perpetrators of sexual violence. It argues that such representations obscure the structural and historical conditions that underwrite rape culture while simultaneously reinforcing racialised logics of othering.
The article seeks to contribute to an African Christian theology that empowers African Christians to relate to their ancestors in ways that affirm their historical importance while freeing them from fear of the spirits of the dead. It addresses the central question: what theological-biblical position can be taken regarding the African Christian belief in the continuing agency of ancestors - a belief that leaves many in fear of them? The article proceeds in six steps. First, it defines the fear of the dead. Second, it analyses the eschatological understanding of the dead within African traditional religion. Third, it describes selected expressions of the fear of the dead among African Christians. Fourth, it examines the element of restlessness in African conceptions of the realm of the dead. Fifth, it explores the biblical-eschatological view of the state of the dead. Finally, it proposes a theological-biblical framework aimed at empowering African Christians to overcome this fear. In doing so, the article contributes to the development of an eschatological framework that addresses and seeks to overcome the fear of the dead among African Christians.
The Nicene Creed, since its conception, has been recognised as a defining statement of Christian orthodoxy. While the Council of Nicaea is often analysed in terms of its theological debates and political implications, less attention has been given to its connection with the earlier African Christian tradition, particularly the role of martyrdom in shaping understandings of public confession (confessio fidei). This paper explores how the North African martyr tradition, particularly the Passion of Perpetua and Felicity (203 AD), prefigured key Nicene concerns about Christian identity and the acts of faith as public declarations. This study considers the works of North African theologians such as Tertullian and Augustine, who developed theological reflections on martyrdom and perseverance in faith. By revisiting the African martyr tradition through a Nicene lens, the deep interconnections between early lived African Christianity and the broader ecumenical developments of the fourth century are recovered. In doing so, it invites renewed reflection on how historical martyr narratives continue to inform contemporary theological discourses on Christian unity and public witness.
All the existing Akan Mother-tongue Bibles' renderings of the phrase, began'& ecirc;den, from the source text, have seemed partial. This study employed an exegetical method in which Genesis 2:15 was contextually, textually, semantically, and morpho-syntactically analysed and its translations in the Akan Mother-tongue Bibles assessed. Having scrutinised ancient texts such as the Akan Mother-tongue Bibles regarding the text, it is argued in this paper that the Hebrew phrase, began-'& ecirc;den could be suitably translated as turo f epsilon epsilon f epsilon, in the Asante-Twi Bible (AsTB) and Akuapim-Twi Bible (AkTB) and ture f epsilon epsilon f epsilon w, "beautiful garden," in the Mfantse-Twi Bible (MfTB). This is a call to remain faithful to the context of the source text and the target language. The proposed Twi phrase is in keeping with the Septuagint which expresses '& ecirc;den, (eden) as pi alpha rho alpha delta epsilon iota sigma omega paradeis & omacr; (beautiful, delightful and blissful). It is believed that this would advance mother-tongue theologising regarding Christian environmental discourse among Akan/Twi readers.
This article reviews some recent attempts, particularly by Neil Messer and Ernst Conradie, to clarify the distinctive role of Christian sin-talk in the context of contemporary anthropogenic climate change. It is argued that, whereas we can learn from these contributions given their theological depth and soteriological focus, a more full-fledged retrieval of Protestant hamartiology is needed to raise awareness of our moral complicity in the current climate crisis and prompt us to shun and fight deep-seated patterns of behavior that contribute to it. In particular, I argue that the doctrine of sin should be f'reed' from its 20th century binding to soteriology by restoring its classical connections with the divine law as the expression of God's universal will on the one hand and with the process of human sanctification on the other. In doing so, I draw on Jean Delumeau's research on the 'culpabilizing' and civilizing roles of Christian discourse on sin during the Middle Ages as well as on the various roles of the divine law as discerned in the16th century Heidelberg Catechism.
prevalent anxiety and depression. Mental health challenges are intensified by the nation's high HIV burden. In this context, the existing healthcare system struggles to provide adequate mental health services, lacking both integration and specialised support. This article champions a comprehensive care model that healers, to deliver culturally attuned mental health support. The approach proposes a synergistic blend of modern healthcare with IKS, aiming for holistic solutions. The article delves into how mental health is understood across both frameworks, assessing the benefits and hurdles of their integration, while carefully considering ethical aspects like cultural sensitivity and informed consent. The article further examines how pervasive stigma, alongside socioeconomic factors such as poverty and inequality, influences whether youth seek help and can access treatment. Ultimately, the article outlines strategies for enhancing collaboration across sectors and building a more inclusive, culturally grounded mental health support system, aligned with Botho principles, to nurture the overall well-being of Batswana youth.
The Nicene Creed (325 CE) has shaped Christian orthodoxy but also marginalised African indigenous religious voices. Despite Africa's foundational roles in early Christianity, its spiritual traditions were largely excluded from the Creed's theological formulations. This paper engages inxeba elingaphakathi (the invisible wound) to explore how such exclusion disrupted indigenous knowledge and practices. Using African epistemologies, indigenous storytelling, naming, and proverbs, the study asks how the Creed can be reread to heal rather than silence African voices, and what confessing "one faith" means when grounded in justice, inclusion, and holistic healing. Rereading the Creed through the lens of inxeba elingaphakathi challenges historical erasure, restores dignity to marginalised perspectives, and proposes a path toward theological inclusion, allowing Africa's spiritual imagination, languages, and lived experiences to shape the global Christian narrative.
This article explores the multifaceted experience of violence faced by Botswana's LGBTIQ+ people. It particularly focuses on how scriptures have been interpreted in the context of HIV and AIDS. The internal conflict experienced by LGBTIQ+ individuals is often intensified by societal culture, religious beliefs and laws that permit discrimination and marginalisation. This study examines the efficacy of a comprehensive pastoral theological framework designed to help Botswana's LGBTIQ+ community reconcile their sexual orientation with cultural norms and scriptural teachings. The central research questions revolve around how Christian caregivers can foster safe spaces for dialogue, reflection and healing for LGBTIQ+ individuals affected by and implicated in the realities of HIV and AIDS. The methodology utilises the Bible, theological narratives and ethical frameworks to stimulate discussions aimed at dismantling Gender and Sexuality Exclusion and Sexual and Social Conformity, while simultaneously promoting acceptance and encouraging diversity. This includes a critical biblical analysis to identify how certain interpretations have perpetuated violence and exclusion, especially against lesbian, gay, bisexual, transgender, intersex and queer (LGBTIQ+) individuals. Through advocacy, this article appeals for justice, equality and compassion within religious institutions. It urges that undue prejudice should be addressed and transformed within religious communities to ensure equal respect and opportunities for Botswana's LGBTIQ+ population. Proposed measures include raising awareness among religious leaders about the harmful effects of certain biblical interpretations, particularly on the gay and lesbian community and advocating for an accepting health model of care. Consequently, this article calls for continued advocacy, education and the fostering of tolerance for these affected groups, as well as the promotion of equal acceptance for all humanity, irrespective of perceived differences.
Luke 14:31-32 tells a parable about a king going to war against another king but before engaging in battle the first king must decide if his army of 10 000 men can fight the second kings' army of 20 000 men. If not, the first king is expected to send an embassy to make peace. Not many commentators engage with this parable in any detail. Even fewer commentators recognise its imperial background. This article fills the scholarly gap by arguing that the Lukan parable conveys intimate literature. It further speculates that Polybius of Megapolis'passage in Hist. 3.15 is the most influential source for the parable, seemingly implying Lukes' familiarity with Polybius. The article reinforces the position that Luke was formally trained in historiography and employed such motifs and standards in his Gospel so that his material would appeal to his prospective Greco-Roman audience. As such, it situates Luke as both the first Christian historian and a follower of classical models of historiography.
How do theologians define and interpret the concept of well-being? What are some of the limitations and critique, but also possibilities and potential, for employing the rhetoric of well-being in theological discourses on human flourishing, thriving, and happiness? This paper offers a theological and rhetorical analysis of well-being in the work of theologians - including J & uuml;rgen diverse contexts, interests, specialities, and priorities - in response to these questions. It is argued that well-being is both critically received (here the close but problematic alliance with notions of health and wealth is a key concern) and constructively engaged (here the notion of being well is closely linked to living well) in the work of contemporary theologians, particularly in response to the World Health Organisation's definitions of health and well-being.
This essay critically examines Christian spirituality in the context of the global ecological crisis, arguing that the prevailing "spirit of the unlimited" under financial capitalism drives ecological destruction and social injustice. Drawing on Pope Francis' Laudato Si' andReformation theology, the author contends that Christian faith-particularly the "liberating limit" introduced through justification by faith-offers a decisive interruption to the destructive logic of unlimited expansion. The essay critiques the technocratic paradigm and neocolonial practices in the Global South, highlighting the lived realities of communities affected by extractive industries. It further interrogates the limitations ofLaudato Si's theological framework, suggesting that a more robust Christological and ecclesiological grounding is needed. Ultimately, the essay proposes that authentic Christian spirituality, rooted in communal worship and the transformative power of the Spirit, calls for resilient, solidaristic commitment to eco-justice, integrating care for creation with justice for the marginalised as a witness to the justice offaith.
Connections exist between environmental injustice and worker exploitation in Italian agriculture, as well as between violence against women and violence against the Earth. As many do, the Waldensian Church in Italy sees abuses, such as low wages, unsafe working conditions and illegal toxic industrial waste disposal, as "modern slavery" and a commodification of people. A theological re-imagination is needed of concepts like "sin" and "hope" in the context of liberation that emphasises the interconnectedness of all creation and the experiences of marginalised communities. Protestant churches in Italys' programmes, e.g., "Being Church Together" and "Mediterranean Hope" that support migrant and refugee routes and efforts to foster a collective consciousness of environmental justice are discussed. Finally, referring to Nussbaum, Pulcini, and Butlers' acknowledgement of our interdependence, shared humanity, and the necessity of building nonviolent alliances, compassion intertwined with justice through education and ethical reflection is called for en route to a more just society.
This paper explores the philosophical , theological dimensions of human migration and foreignness, situating the discussion within contemporary debates on community and "the common." Drawing on Massimo Cacciari's interrogation of the "foreigner" and the hostis-hospes dynamic, the study examines how modern migration challenges traditional conceptions of communal belonging and identity. The analysis traces the evolution of the "common " from T & ouml;nnies' distinction between society and community to post- Nietzschean critiques that emphasize relationality and the inherent presence of the "other." Through Cacciari's reading of biblical and classical sources, particularly the figure of the The & oacute;s x & eacute;nos (foreign god) in the Gospel of Matthew, the paper highlights the paradoxical role of the foreigner as both guest and host. The discussion integrates Jewish and Christian scriptural traditions to underscore hospitality, exile , ethical responsibility towards the stranger, ultimately arguing for a reimagined, inclusive understanding of community in an era of mass displacement.
This contribution on biblical travels focuses on the NT and Paul in particular, both regarding the significance of travel as a physical movement of people but also in terms of the related politics. Related to ancient and Jewish contexts, the NT's travel discourses unfold in relation to issues of identity, to socialisation and as displacement discourse within the Roman imperial context. In this regard, travels were co-constituted by maps and borders, then as much as today. NT travels and travel discourse had significant political implications for the past and continue to be invoked in modern, analogical discourses like migration.
This paper examines the historical evolution and complexities of citizenship in the ancient Mediterranean world, with a particular focus on the experiences of migrants and minority groups such as the Jews. It explores the exclusive nature of Greek citizenship, which was limited to free-born males and perpetuated by local elites, and contrasts this with the more expansive but still hierarchical Roman model, where citizenship could be acquired through military service, manumission, or imperial grant. The study analyses the dual and often precarious status ofJewish communities in diaspora cities like Alexandria, highlighting their social and legal marginalisation despite long-term residence. Through case studies-including the failed attempt to Hellenise Jerusalem and the violent pogrom in Alexandria-the paper underscores how citizenship functioned as both a mechanism of inclusion and exclusion. The discussion situates these ancient debates within broader theological and philosophical reflections, revealing enduring tensions between identity, belonging, and political rights.
In Psalm 88, the psalmist complains of being taken to a place from which he cannot escape (vv. 4-6), an action which has a locking effect on him. He later finds himself actually locked in (vv. 7-8, 16-17), in a place of turbulence and pain. The first set of metaphors are associated with "the pit", Sheol, and the place of the dead, a place that is dark and very deep. His companions are those already in the netherworld. The second set of metaphors indicate that, although he is not yet dead, he is unable to return to life for he is caught in the sweeping power of overwhelming waves, pressed in, totally trapped by divine pressure. This paper studies these metaphors, their original contexts, and their intertextual usages, to gain a better understanding of the significance of place in Psalm 88 for both the psalmist's inner state, and his relationship with God.
In the context of a colloquium on views of and challenges to freedom across three continents, this essay, from a South African perspective, examines freedom through the lens of philosopher and economist Amartya Sen. It pays particular attention to Sen's view of the multidimensional and instrumental character of freedom(s). An overview is given of the role of South African Christian churches in the struggle for political liberation prior to 1994, before focusing specifically on the contribution of URCSA. The discussion also includes examples of remaining "unfreedom" in post-1994 South Africa, again as understood through Sen's framework of instrumental freedoms, URCSA's ongoing commitment in this regard is then considered. The essay demonstrates that notwithstanding periodic critique to the contrary, URCSA has maintained its prophetic witness through its ministries, and that in these endeavours the multidimensional nature of freedom is consistently acknowledged - often against the backdrop of the Belhar Confession, itself a product of the struggle for political freedom.
The article examines Joshua Maponga's concept of "blackness" in theological discourse. Maponga's work has been instrumental in shaping the field of Black Theology in South Africa, and his concept of "blackness" is central to his theological discourse. Through a qualitative research methodology, combining critical discourse analysis and theological hermeneutics ofMaponga's writings and interviews on YouTube, Facebook and Instagram, this article explores the complexities and nuances of his concept of "blackness" and its implications for theological discourse. The analysis is informed by critical theory of intersectionality that embraces aspects of race, identity, and power, as well as theological concepts and frameworks. The article concludes by arguing that Maponga's concept of "blackness" is multifaceted and context-dependent, and that it challenges dominant Western theological paradigms.
Once sidelined in modern biblical scholarship, typological interpretation is now gaining renewed attention through canonical and theological readings of scripture. In addition to the Western academic revival, typology has long thrived in the lived theology of Indonesian Pentecostal churches-particularly through teachings centered on the Tabernacle. This article examines how canonical approaches to typology intersect with local theological practices within the Tabernacle tradition of Indonesian Pentecostalism. Using historical, theological, and contextual analysis, it argues that Tabernacle teaching functions as an embodied theology expressed through curricula, worship, and community life. Symbols like the altar, laver, and Ark of the Covenant are interpreted typologically - pointing both to Christs' redemptive work and to the believers' spiritual journey. By examining the intersection of global theological frameworks and local ecclesial practices, this study argues that contextual typology represents a vital contribution to the future of theological hermeneutics.
In the context of the alleged end of apartheid, this essay examines the influence Africa. The NPM has become very popular in African Christian circles because of its charismatic leadership, ecstatic worship, and emphasis on prophetic utterances. In South Africa, the movement has found fertile ground within Black churches without excluding the other church ethnic groupings, which have historically played a central role in the socio-political and spiritual life of marginalised communities. The study examines the theological, cultural, and social dynamics driving the popularity of the NPM, as well as its implications for traditional Black church structures. Through examining the relationship between the NPM and indigenous African spirituality, the study evaluates how the movement alters perceptions of authority, prophecy, and community. The ethical and economic aspects of the NPM are also critically examined, especially in relation to its claims of prosperity and healing for socioeconomically disadvantaged groups. Drawing on both historical and contemporary sources, this paper focuses on the complications of NPM's rise and its contested position many people spiritual agency, the study concludes that it also poses important theological and ethical issues regarding wealth, leadership, and the church's role in resolving socioeconomic injustices in South Africa after apartheid.
