This article challenges the dominant narrative that pastoral ministry today is facing a crisis of relevance. Instead, it argues that the deeper issue is theological: the loss of confidence in divine action within a secular, disenchanted world. Drawing on Charles Taylor’s A Secular Age, the article explores how modern cultural shifts, particularly the Age of Authenticity, have fragmented pastoral identity and reshaped ministry into performance, therapy, or management. Through a historical-theological lens, it traces the development of pastoral roles from the pre-modern era to the present. In response to the contemporary pressures for relevance, the article proposes the figure of “the waiting pastor”, one who resists the urge to secure influence and instead bears witness to the hidden, interruptive presence of God in suffering, worship, prayer, and relationships. The article concludes that pastoral renewal lies not in innovation, but in theological fidelity and the courage to wait for God to act.
The poor always feature in the Old and New Testaments. In the former, God provided guidelines for the nation of Israel to relate to the poor. In the latter, Jesus re-emphasised these guidelines by echoing Deuteronomy 15:11 in Mark 14:7 when he said to the disciples, “You will always have the poor among you.” The poor in South Africa, in the past thirty years, now include African citizens and (il)legal immigrants from various African countries, who see South Africa as a destination for a better life. The presence of the latter due to various socio-economic and political factors in their countries creates a moral dilemma for the South African state and citizens. This challenge makes us ask: How are we supposed to relate to the African poor (African citizens and (il)legal immigrants from various African countries) in the post-1994 South African context? The article employs Ubuntu-Pentecostalism as a framework and the Lekgotla practical theology approach to reflect on how the African poor in post-1994 South Africa are treated. The reflection shows that various government departments and Central Methodist Church clergy displayed values identified in Deuteronomy 15:11 and Mark 14:1-7. These values resonate with those identified in Ubuntu-Pentecostalism.
Pastoral support meaningfully responds to the challenges of modern society and contemporary families. Globalisation and urbanisation have led families to move within countries and internationally. The in-between space and various factors affect the dynamics of family life. Families moving outside their communities of origin result in in-between families. Many in-between families struggle because of the loss of extended family support in their new community and require innovative pastoral care. The description of flourishing families is derived from insights from flourishing. Faith communities with inclusive congregations that focus on developing relationships and family-centred ministry provide meaningful pastoral care. The article presents recommendations and strategies for relational and inclusive pastoral support as effective for in-between families. Faith communities’ support for flourishing comprises shared communal convictions and investment in relational ministry, such as mentoring and small groups builds genuine relationships. A safe church culture, confidentiality, direct address of stressors, accountability, and family-centred practices strengthen pastoral support. Strategic maintenance of steady support practices and deliberate monitoring of silent vulnerabilities augment pastoral support for in-between families to flourish.
The inquiry into the various approaches to pastoral care in different contexts has been a topic of considerable discussion in recent years. The characterisation of Africa as a “religious continent” and the prevalence of Christianity suggest a need to assess the crucial role of pastoral care in the lives of African people. Pastoral ministry in Africa has predominantly been conceived and designed through a Western lens. The purpose of this article is to explore the significance of pastoral care in Africa. At stake are the questions: what specific practices and modifications are necessary to align pastoral care with the cultural and social norms of African communities? How can pastoral care be performed in a manner that is relevant to indigenous African people’s perspectives and practices? What pastoral care methodologies can be employed? This article explores these questions by primarily engaging the notable pastoral care theologian Vhumani Magezi, who has produced a substantial body of literature on the alignment of pastoral care among African people and practices. Other relevant voices from pastoral care scholars will be engaged to gain further clarity on the discussion. The article relies on existing literature within the discipline of pastoral care to establish the foundation of its thesis.
The principal undertaking of the first General Synod of the Dutch Reformed Church in 1824, was to draft ecclesiastical regulations to curb disorderly conduct exhibited by some ministers and church members. To this end, the Algemeen Reglement voor het bestuur der Nederduitsche Hervormde Kerk in Zuid-Afrika was formulated. The prevailing narrative maintains that the church order of 1824 corresponds largely with its 1816 Dutch counterpart. This article will show that Scottish Presbyterian ecclesiology and -polity played the decisive role, rather than Dutch ecclesiology and -polity.This is brought to light through comparing the 1824 Algemeen Reglement and the 1816 Algemeen Reglement voor het bestuur der Hervormde Kerk in het Koninkrijk der Nederlanden. Relevant primary sources, archival materials, and pertinent secondary literature were thoroughly examined and analysed.South African circumstances also compelled the Synod to introduce tailored ecclesiastical regulations. Thus, multiple traditions also shaped the development of this regulation.
