Theology and the (post)apartheid condition

Front matter

VOLUME 1

THEOLOGY AND THE (POST)APARTHEID CONDITION

Genealogies and future directions

Contents

Editoral Doard | ee ee rn Bm OE Te x List of contributing authors aicdecceaticsntacnansihccncphasasensneasedansnccassceseneiiintacnnstasaeas xi Introduction to the series — D.F. Tolmie ..eteeccssssseeeccesesseeeececeeeneeceeseeeneeeeeneeseees xV Introduction to Volume 1 — R. Venter ...cssceeeccesssseeecesceeeecceceeseeseeseseneeeeneeeeeees 1 I. Báckground essuiasosmer ania E E E 1 È Rationale sned a E E O T E EER 1 Je COMEMDUELONS etsene T T E EE 2 A Bimal 0111001101 ie AE EEI WEI PY 9 Bibliography ivaa ann e e EE E A RE 10

PART1 | GENERAL PERSPECTIVES

Chapter 1- R. Venter

1. Background: Discourses on theological education wees eeeeeseeeeeeenseeeeeeees 13 2. Horizon: The (post)apartheid condition oo... ceeeeeesseeseeeseneeeseeeeeeeeeeeeeneeeeeneeeneeeeeees 15 3... ‘Dialectic: Disciplines and Society’ senine tacuri serei eire 17 4, Reflexes: Transforming disciplines siansa nene o E E 19 Bibliography sinsi rines ERE ERSE 23

Vitro dUCHON: ssie peta rtensvertsat Ke ee Eanes aes 26 Institutionalising church theology ..c.cccecsesssesssesseeseecseecsesescsescsescseaescseecseesseaeecseaees 27 Institutionalising theology in new contexts outside the church 0... eeeeeeeeeeeeeeeee 31 3.1 A shift to university training of Clergy enn aserniare i e 31 3.2 Independent theological faculties 00.0... csesseesesssesesesesesescsesescseseseasecseecseneeenees 34 3:3. Professional societies aii.issivtieteextdiaies e 35

4, Hermeneutics in/and the theological discourse ssiisiesisiroieeisciseissreii ririo 35

5, Wider horizons ssnin r Cone iwi ienaiee aes 37

7. Avision for the futiate serene a E E a 4l

8. HCOMGMSIOND 2 aie nea al etd eRe i S 45

Chapter 3 - K.T. Resane

L. WiittOd Uti oi: sorso Arce iterates tec keine dentine 2. From state theology to indigenisation and contextualisation wc. cesses 3. From liberation theology to public theology wo... iceeeeseeseseecseseseseeseeeeseeeaeseeteneeanenees 5. From black theology to reconciliation theology ....ceceeeeseessereeeeeeesetenseeneeeeneeesees 6. From parochial theology to theology of dialogue... ieeeeesesssesesceeeeseseseeeseetseetees 7. From ecumenical theology to communion theology wc... cecsseseseseseeeteseeeeeeeeeeeeeees Oe Conclusion saan a e bhai E atest dialed eee Shee edie Bibliogtaphy sii4.shsasries sad chterhsstashivenirieaaeneeds sa te Hoenn TIE ARE

Chapter 4 - N.F. Schmidt

1.. Introduction 155528) ides oviasavenie E ees ase Bibligeraphy secere A R T A seutunbenseseoarssarhs

Chapter 5 - S.D. Snyman

2. Previous investigations on the state of Old Testament scholarship in South Africa ... 21. Wee ROU TOO A sis cicsssceecesczeseseees esse cece cscs E E EEA RERE

22 Deist TIIA rera AEE EE EEA E ean ee 23 Lombaatd 2006 zinin r a EEES Rap ieS ai 24. Van Heerden 2009 onian E A NRN 2O Meyet 0l e arans aa TE EEEE ESEE 27 Bosman 20 U5 hanenn E E E e E EOTS Bs, Observing the data speiorieion arre ana e E E euzeetebes Geeatedhsbs 4. Tracing the trends in Old Testament scholarship pertaining to the Latter Prophets.... Dis, Facing the future eseina ean a E i ae a E E AE Gx Condüuson scena He E EE A E ee

Bibliograpliy: Sessan nie e E E E peenaaes

Chapter 6 - D.F. Tolmie

Pauline Studies in South Africa: Did anything change in 50 years? 107 l: Introductions siicseseees csssiseecttiev nastics idee nesses nceiesvaacs cess adaceeentievtincuenrinncs 107 2. Pauline Studies in South Africa as reflected in certain volumes of Neotestamentica ... 108 Bibliography ss ienen sarrar a A a ER NOAE EA 119

PART4 | SYSTEMATIC THEOLOGY

Chapter 7 - J. Urbaniak What makes Christology in a post-apartheid South Africa engaged Introdüction iier E R A REAR ER 126

2. Nico Koopman: A global Reformed Jesus with an African veneer ..ss.sssesssssesserieeresses 128 2.1 The Reformed view of the lordship of Christ and the ‘public vocation’ of

theology iersinii irinae ENE E E EEEE AE EENE ENEE EE 128

2.2 Trinitarian and Christological foundations of human dignity occ 129

2.3 Jesus: The epitome of divine and human vulnerability ween 129

2.4 The threefold office of Christ and the public calling of the church wt. 130

5. ‘Testing a ‘global Reformed Jesus’ and an ‘African Jesus ...ccceceesseeseseserseeeeeteeeenees 136

Chapter 8 - R. Venter

1. Brief motivation: Focus on God-symbol ssnssusisesniiennnraennn n 156 2. The previous generation of systematic theologians 00.0... cesses eseeeseeteeeeeneeeeeeeeees 157 3.. Exciurser The Trinitarian Renaissance: .scscse.csccccicssseshcdesdadectisadscssceevestervetesesies sintsosdenis 158 5. Excurse: An example of new Systematic Theology ..c.ccccssssesssessseseeeseeeeeeetenesenees 163

Bibliography c:itvesseiscshaxhsdhicehlistsnsidesvsrsxessrpisthccestdhdve:tedeveendeslazssvbadssiesdachiatiesrattessnieneidetens 166

Chapter 9 - M. Laubscher and W. Wessels A prophetic word on studies in prophetic preaching? Re-envisioning

1. In need of a prophetic word on studies in prophetic preaching? oo. eeeeeeeeee 171 2. Genealogical mapping of prophetic preaching occ ceeceesseeseeeeeeeeeeeeteeeeeneeeeeeeenes 173 A Comelusion esses ces verisoeieg ewes ols ees es E a Rk death eed renee Man eens 184 Bibliography ~.ssissccvestesces beech ands asni ss tabesapeeds veeuesbis aceesdychiarcias EEEE ENEE EEEE 185

3.2 Influence of secular theories on Christian leadership... cc eeesseeseseseeetereeeeees 194

3:3 Essence of Christian leadership’ snesen anineniee ir 196

4, -Characteror leaders iD isien pe E E adios R 197 5. Thepfocessof influence. ..csisisisicssiosniescasectbssdaunesseesnensasscavde nag EE EE 198 G.. ‘Aleadet anda tollower roer E Renan ERRE tea edk wee aa aks 200 7s ‘Typesiot leadership styles: :icsss2.sceetasiessdecesebss nne i e N a 203 Bs, ROLE OF leader hip onnnenen ineat eran ERE ETONE EREE 204 Os, o1 TE E a E E A E E E E E E E EE A 205 Bibliogtaphy ese fivssvstieevests gidecesterssasehstbvesreracnibsdobacorsioniberd,capseiere TE R EE 208

Chapter 11 - W.J. Schoeman and J.A. van den Berg Practical Theology exploring interdisciplinary practices: The quest for

Í; Introduction ceiien e ER EE ERE ateet ate 213 2. Broadening the scope of Practical Theology ...s.sssssessesesesesseseseresrrsrrrsererrrresrerrreresees 214 4. Looking for relevance within and beyond Practical Theology ...cceeeeeeeeeeeeeenes 220 See GOIN UO fas eset ee eevc vane ftp taset is a ees EE E pd tpn O 227

Bibliography sccsesscccecsusesdeweh cbedeevenhes ceckegdesld cecseess EEA EER R EEEE 229

PART6 | MISSIOLOGY

Chapter 12 - G. van der Watt l: Introduction sceniniai EEEE EER EE 233 2:1. “Whe postcolonial comtext ...i.::c0:.ssccesccnsonchessstuaccetsxsncateshicetcotecsssratesispnenscdesens 237 2.2. Plurality/postmoderhity sesiunea ian nie 238 2.3 Shift of the centre of gravity of Christianity 0... eceeseseseeeseseesseseseseeseeeeeeeeans 239 3. Some features of re-imagining MISSION sessir ee eseseseseeceeseseseseeeecaeeeseseecseetaeetaes 240 3.1) Misso Deras foundations ssc2escs.sseecescess even ne S E aT s 240 3.2 Turn towards pnetumatology snisnssiscen niine irea ie E EEE E 241 3.3 Affirmation of life 3.4 Missional ecclesiology — church partaking in God’s mission ...sssssssssesessreeseeeee 242 BiG? From themargins sacru roe or an E Sete teas eag eres E ER E 243 3.7. Evangelism as prophetic dialogue .s.c.2.cccscetsecsecestseavescestescevesesesveheecesconvevesdvueses 243 5. Focus areas in a relevant curriculum for Missiology ....es.ssseesseesereereeserrerrerrerreeneeree 248 5.4. Prophetic/ public witness: wissen sda ei e EEEE KSEE E ET 251 5.5 Evangelism and dialogue with people of other faiths (or no faith) ww. 251 5.6° Sharing in parthership durenie ire ie E E EEEN 251 Bibliography. .ss:5:nscdeszeySveisiuavsensescik A A EERE EEE AA EEAS 253

EDITORIAL BOARD

Prof. D.E Tolmie (Series Editor) Rev. M. Laubscher Prof. W.J. Schoeman Prof. S.D. Snyman Prof. J.A. van den Berg Prof. R. Venter

LIST OF CONTRIBUTING AUTHORS

Pieter G.R. de Villiers is extraordinary professor at the University of the Free State. His research focus is spiritual hermeneutics, Biblical spirituality and the Book of Revelation.

Martin Laubscher teaches Homiletics and Liturgy at the University of the Free Sate. His research interest includes the theology of Karl Barth and prophetic preaching.

Joseph Pali is a lecturer in the Department of Practical Theology at the University of the Free State. He completed his PhD in 2016 on the topic “Leadership and transformation in the African church: A practical theological study of one denomination”. His research interests are congregational studies, leadership, transformation and cultural studies. He has published three articles of which two were co-authored.

Kelebogile Thomas Resane obtained a Diploma in Biblical Studies from Johannesburg Bible Institute, and the Undergraduate Diploma in Biblical Education from Columbia Bible College in the United States of America. He holds a B.Th. and B.A. (Unisa), PGDE (NWU), B.A. (Theol.) Hons., M.A (Theol.) and a PhD (University of Pretoria). He has been a Teaching and Learning Manager for the Faculty of Theology at the University of the Free State since 2014. His main focus involves empowering the lecturers and students in the areas of academic development, research, teaching, and learning. His continuing research is the New Apostolic Reformation and public theology at large.

Nicolaas Fryer Schmidt serves as a senior lecturer in the departments of Biblical and Religion Studies at the University of the Free State. He obtained his PhD at the Hebrew Department of the Faculty of Humanities under the title “God is a sage: Human cognition and metaphorical conceptualisation in Biblical Hebrew wisdom”. His interests are focused on cognitive science, religion and conceptual metaphor, as well as on the ways whereby the divine and religious concepts of God and proverbial wisdom may be cognitively, conceptually and metaphorically linked or mapped onto one another, in order

E to produce unique and new insights in the embodied, religious and canonical experiences of the post-exilic authors of the ancient Israel and early Judaism. He has written and published numerous articles, and is postdoctoral fellow at the Faculty of Theology. He is married with three daughters.

Kobus Schoeman is head of the Department of Practical Theology at the Faculty of Theology of the University of the Free State. He has published widely within the fields of congregational studies and research methodology. His research has been instrumental in the development of important church survey instruments.

Fanie Snyman is dean of the Faculty of Theology at the University of the Free State and also professor in Old Testament. His research is focussed mainly on the prophetic literature of the Old Testament — specifically the Book of the Twelve. His latest publication (2015) is a commentary on the Book of Malachi and was published in the Historical Commentary on the Old Testament series.

Francois Tolmie is professor in New Testament at the Faculty of Theology of the University of the Free State. His research focuses on the Gospel of John, and Paul’s Letters to the Galatians and to Philemon.

Jakub Urbaniak, of Polish origin, came to South Africa in 2010 from France, where he completed his doctoral studies. He is a research fellow at the Faculty of Theology, University of the Free State. His research over recent years has examined questions raised by global ecumenism with the focus on Hans Kiing’s theology of religions and global ethics. Recently, a number of encounters with black, feminist and queer African theologians have served as a catalyst to his ‘contextual turn’. He has engaged in particular with Tinyiko Maluleke’s Christological approach.

Jan-Albert van den Berg is a member of the Department of Practical Theology, Faculty of Theology, University of the Free State. He initially specialised and published in the field of narrative pastoral care, and is currently busy with further research on the role of social media in articulating the Christian faith.

Gideon van der Watt is executive secretary for Partners in Mission, a ministry of the Dutch Reformed Church, Free State Synod. He is a research fellow in a

List of contributing authors the Department of Missiology of the Faculty of Theology, University of the

Free State. His research focus is on Missiology and mission history.

Rian Venter teaches Systematic Theology at the Faculty of Theology of the University of the Free State and his research focus is on Trinitarian theology, and on the transformation discourse for theological education in South Africa.

Wessel Wessels is a student of theology who completed his Master’s degree in Homiletics at the University of the Free State in 2016. He plans on pursuing a doctoral degree in Homiletics at the University of Pretoria from 2017. His research interests include prophetic preaching and postcolonial criticism.

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Introduction To The Series

The UFS Theological Explorations Series is an initiative of the Faculty of Theology at the University of the Free State (UFS), situated in Bloemfontein, South Africa. History, both in South Africa and worldwide, has shown that solid academic research is vital for stimulating new insights and new developments, not only in order to achieve academic progress, but also to advance human flourishing. Through this academic series, the Faculty of Theology at the UFS hopes to make a contribution to worthy causes such as these.

‘The university wishes the research conducted by its staff to be relevant and innovative within the South African context. In addition, the research should have international impact and visibility and should encourage national and international collaboration. The type of research published in this series is focused on achieving these goals. Accordingly, UFS Theological Explorations publishes only research that is of a high academic standard, has been thoroughly peer-reviewed and makes an important academic contribution to fundamental theological issues on both national and international levels. Furthermore, we maintain that good research should not only be aimed at creating significant new academic knowledge but should also be a deliberate attempt to include various and even opposing perspectives. Finally, we believe that it is especially important that research takes into account the social context within which we generate new knowledge.

This series contains both monographs and collected works. In the case of the monographs, one or more researchers work on a particular topic and cover the subject matter extensively. In this way, the monographs make a significant contribution to original research. In the case of the collected works, a group of researchers from various theological disciplines work together on a particular topic. The collected works contribute new insights on the research question from different perspectives and thus advance scholarship collectively.

The Editorial Board trusts that UFS Theological Explorations will have a positive and lasting impact on theological agendas all over the world!

Francois Tolmie Series editor: UFS Theological Explorations es

Rian Venter!

1. Background

Knowledge transmission and generation belong to the core mission of the public university. In democratic South Africa, the transformation of these processes and practices has become an urgent and contested task. There has been much reflection on the transformation of higher education in general, and specifically on the epistemological dimension of this transformation. The Faculty of Theology at the University of the Free State has already done some original work on the implications of these for theology.’ One area of investigation that has not yet received due attention concerns the role of theological disciplines, for example, Old and New Testament, Missiology, Systematic Theology and Practical Theology. A research project was undertaken to address this challenge and this volume reflects the intellectual endeavour of lecturers, research fellows and a post-graduate student associated with this faculty. All the authors are in some way or the other associated with the faculty. The opportunity was also given to younger scholars to share their research with a wider audience.

2. Rationale ‘The invitation to participate in the project gave the following rationale:

Epistemological transformation is a major dimension of the radical changes which are taking place and find concrete embodiment in curricular and research practices. These cannot be responsibly approached without an acquaintance with the histories of individual disciplines, and their evolving and mutating nature. Applied to theology: each discipline has its own history, and has already experienced reconstruction globally and specifically also in South

1 Department of Systematic Theology, Faculty of Theology, University of the Free State, Bloemfontein, South Africa.

2 See for example Venter (2011), and Venter and Tolmie (2012).

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Africa. These genealogical developments and re-envisioning should be systematically mapped. The absence of this in theological discourse is a clear intellectual and academic lacuna in South Africa.

A large number of pressing questions come to the fore, for example, whatis the relation between academic disciplines and societal dynamics? What was the character of this configuration during the apartheid dispensation and what re-configurations have already taken place? The critical questions to be addressed are: what are the contours of the (post)apartheid condition and what are the implications for responsible disciplinary practices in theology?

‘The challenge to be addressed is at least four-fold:

= Fundamental theoretical perspectives should be identified and explained. For example, what is the nature of the contemporary social and intellectual conditions — globally and in South Africa? What shifts have taken place in the understanding of the nature of knowledge and what are the implications for disciplinary practices?

= The historical development of each major theological disciplinary group should be mapped, at least during the last forty years; 1975 could be a convenient heuristic starting-date.

= Proposals already made for reconstruction should be compiled and mapped. Attempts to rethink theological disciplines have been undertaken by scholars. To compile thorough bibliographical searches could be a constructive venture, especially for further reflection.

= Creative and constructive proposals for future directions should be articulated. At stake is to think about disciplinary responsibility, within a specific social location, in light of the present challenges and future visions.

‘The volume is an expression of individual intellectual struggle and interpretation of the critical questions. Care was taken not to suggest a blueprint answer. The various chapters are indicative of the vitality of theology at this faculty as well as the diverse understandings of the responsibility of theology under present social conditions.

3. Contributions

The chapters are logically arranged and the volume moves from wider to more specific concerns. The first three chapters in the volume suggest general perspectives on the challenge for theology in higher education, map the changes and formulate some suggestions for the future.

‘The first chapter by Venter attempts to explain four critical dimensions of the present research project. The specific shape of the research problem is placed within the world of discourses on theological education and a justification for the investigation is furnished. Secondly, the chapter addresses the contentious issue of naming the present social condition. It is clear that no singular interpretation is possible or even desirable; only minimal contours may be drawn. In the third place, the chapter considers the complex relationship between a discipline and society, and reference is made to the fruitful work by Foucault on epistemes, which may be relevant to the South African context. The chapter concludes by suggesting seven markers for the ‘transformation of disciplines’. According to Venter:

At stake are acquaintance with global trends, a conscious account

of the character of knowledge, a sense of justice and openness, a solidarity with the continent, courage for conversation, a fine sense of ethics and a responsibility towards the common good.

The contribution by De Villiers provides an insightful historical overview and analysis of the theological discourse in South Africa, with a focus on the role of hermeneutics and on the relationship between theology and church. The growing intellectualisation of theological discourse with an emphasis on conceptual knowledge is pointed out. This, as the chapter describes in the first part, has a long pre-history with the institutionalisation of the study of theology. De Villiers concludes that ‘by the last two decades of the twentieth century ... the theological discourse displayed almost completely the intellectual culture of universities that had been developing since the Enlightenment’. ‘The subsequent new interest in hermeneutics had a major impact on church practice and on church/society relations. By the turn of the twenty-first century, an important shift took place — the notion of participatory knowledge gained greater prominence, which counters the disconnection of theology with the social experience of the theologian. An unease and disenchantment with this

E social pre-occupation eventually started to set and he refers to the new interest in spirituality and beauty. His proposal for a revitalisation of theology entails an appreciation of aesthetics as an alternative, but legitimate way of generating knowledge and of transforming society. The chapter provides valuable historical descriptions, important analyses of shifts, but also a provocative suggestion for overcoming the limitation of conceptual knowledge and for an alternative approach to transformation.

Resane situates the challenge facing theology in the quest for Africanisation. Realising that this notion is open to various interpretations, he opts for one that advocates ‘an African mindset, or a mindset shift from the Western to an African paradigm’. To achieve the Africanisation of theology he proposes seven shifts that should take place: from state theology to indigenisation and contextualisation; from liberation theology to public theology; from church theology to prophetic theology; from black theology to reconciliation theology; from parochial theology to theology of dialogue; from ecumenical theology to communion theology; and from Eurocentric hermeneutics to an Afrocentric hermeneutics. Some of the binaries construed by Resane may be contentious, but in this chapter, a large number of contemporary debates and sensibilities are identified. He pleads for ‘a new humanising theology for African people’, and he feels strongly that the ‘contextual relevance of theology in Africa is not an option but a must.’

After these general overviews and perspectives, the remainder of the volume deals with a great variety of specific disciplinary developments. In the first contribution from an Old Testament perspective, Schmidt traces older scholarship and more recent ones pertaining to the divine character or God-talk of Proverbs and its Biblical Hebrew proverbial tradition. He indicates how the understanding of the religious character of Proverbs was influenced by social, historical and theological contexts in national and international scholarship alike during the pre-1994 period. The important contributions of scholars like Loader and Nel are discussed. In the second part of the chapter, he discusses new sensibilities introduced after 1994 by African religionists and scholars with an openness to Africa, like Masenya and Wessels, to enhance future studies on the God-talk of the proverbial wisdom tradition.

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In his chapter, Snyman traces developments in the study of the prophetic literature of the Old Testament in South Africa during 1995-2015. After exploring previous investigations on the state of Old Testament scholarship in South Africa, he makes some observations on the publication of articles pertaining to the prophetic literature. An analysis of publications in the journal Old Testament Essays forms part of the investigation. Some trends are pointed out, for example, the rise of the number of articles by black scholars. He also considers the question of an orientation to Europe and to Africa. In the end, a few suggestions are made concerning the future of Old Testament Studies in South Africa. He argues that both the local and the global, the then and the now must be kept intact to secure a vibrant study of the Old Testament in the years to come and that “Old Testament scholarship in South Africa is in a unique position by being the meeting ground for African approaches to the Old Testament as well as traditional Western approaches.’ He also anticipates that ‘a kaleidoscope of different approaches, exegetical methodologies, hermeneutical interests’ will mark the state of Old Testament scholarship in South Africa.

In his contribution, Tolmie addresses the question whether anything has changed in Pauline Studies in South Africa in the past 50 years. He does so by comparing some of the recent volumes of Neotestamentica with the three earliest volumes devoted to Pauline Studies. The pattern which emerged in the earlier scholarship is an emphasis on specific theological themes (the Spirit, ministry, salvation by faith), which are then worked out thoroughly, with leading European scholars as the primary discussion partners. When this is compared to more recent work, one difference is conspicuous: the interpretative frameworks differ from the earlier exegetical and theological ones. Tolmie proceeds in this argument to attend to trends in global Pauline Studies and identifies three trends: the geographical shift from Europe to Northern America, the increased diversification of the profile of New Testament scholars and the growing interdisciplinarity. Against this background, Tolmie answers his own original question in the affirmative, pointing out three major changes: the broadened diversity of practitioners, the theoretical frameworks and the way the New Testament is appropriated with a greater sensitivity to societal needs. His own constructive proposal highlights five challenges to be faced: ‘The great variety of approaches should be taken seriously as these generate new

E knowledge; the same applies to context. Paul should also be taken ‘into the marketplace’, meaning a greater engagement with the humanities is needed. He also pleads for a ‘more comprehensive picture of Paul’ and, finally, that ‘the question of transcendence, of God’, be addressed, stating:

It is easy to lose track of this ideal, be it as a result of overspecialization, too much emphasis on methodology, or perhaps even the mistaken idea that systematic theology will take care of this for us.

‘The systematic theologian, Urbaniak seeks to compare and assess the Christological insights of Nico Koopman and Tinyiko Maluleke, as representatives of public theology and black theology, based on their engaged-prophetic character. Christological considerations of Koopman and Maluleke are measured according to their prophetic potential, namely, in terms of their ability to articulate an alluring, inviting vision of an alternative community based on the principles of the reign of God and to offer criticism where the status quo does not adhere to that vision. Urbaniak considers Koopman’ reflection on the implications of the lordship of Christ for theology’s engagement in the public sphere; Trinitarian and Christological foundations of human dignity; Jesus as the utmost expression of divine and human vulnerability; and the threefold office of Christ as the key to understanding the public calling of the church. Regarding Maluleke, questions about African culture(s) as a ‘host’ for Christ and identifying an African Jesus in the ‘hidden transcripts’ are investigated. Urbaniak concludes that “Koopman’s attempts at engaging with African realities theologically must be generally deemed unsuccessful’, and refers to an ‘African veneer’ in his theology. He postulates that Maluleke’s stress on the multi-faceted reflection on the African appropriations of Jesus, ‘meet the requirements for an engaged and prophetic Christology.’ The difference between the two theologians has to do with their different foci: “Koopman’s focus is on the global, Maluleke’s is undoubtedly on the local.’ For Africans ‘[a] global, cosmopolitan Christ, for whom all life matters, can hardly meet them where they are.’

‘The chapter by Venter investigates how the Trinitarian symbol has functioned theologically pre-1994 and after the dawn of a democratic dispensation. The older generation of systematic theologians can be considered as scholars who appreciated the Trinitarian confession, but they did not employ it as a social critique of apartheid ideology as the discipline was approached in a typical a

Western manner. Before introducing the younger generation of scholars, the chapter briefly alludes to the main tenets of the so-called “Trinitarian Renaissance’. Discussing more recent trends in South Africa, the author believes there is ‘undeniably greater interest in and enthusiasm for Trinitarian reflection’, but at the same time it lacks in an in-depth engagement with the confession ‘for understanding the Christian vision and for social life’. The chapter concludes with a number of suggestions for the future, pleading for ‘a full Trinitarian theology for (post)apartheid South Africa’, which will be pursued in an interdisciplinary fashion and which will be sensitive to interpretative frameworks and to the political nature of explicating divine attributes.

Practical theologian, Laubscher, and post-graduate student, Wessels explore the theme of prophetic preaching. Pointing out the interest in this form of preaching, they assert that the future cannot be dealt with without a proper historical consciousness and without a clear distinction between the practice of and study of this phenomenon. Informed by the views of Foucault, the two authors investigate four periods of reflection on prophetic preaching — 1974-1983, 1984-1993, 1994-2003 and 2004-2015. During the first period, a greater awareness of context is detected, but the very notion in its plurality was not subjected to scrutiny. Hermeneutics is a strong motif during the second period but remained trapped in a universalised approach. In the third period, new energy and a myriad of new approaches are found. The focus on an adequate understanding of prophetic preaching is prominent in the last period and the conviction has emerged that ‘all homiletic thought is implicitly or explicitly busy with prophetic preaching’. Laubscher and Wessels, in their evaluation of the history of reflection, clearly see change and ‘much more particularity, differentiation, and societal dynamics reflected’. They emphasise that the future of prophetic preaching requires critical engagement with each other’s work and raise the provocative question: ‘what if the study of prophetic preaching actually becomes a tool to protect vested interests and particular histories?’ They assert that ‘our main point of orientation should, in fact, be our rootedness with fellow colleagues in the exposed (post)apartheid condition where we embrace critique and embody self-critique.’

Pali, in his contribution on leadership, calls attention to its multi-dimensional nature and that it is still an undeveloped sub-discipline in Practical Theology.

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Its growing importance necessitates a thorough review of approaches. Focusing on studies in the Journal of Practical Theology in South Africa, he critically reflects on the transitions in the understanding of leadership and the implications for Practical Theology. He points out at that studies on leadership are indicative of the changes in the discipline of Practical Theology itself. Some of the changes he identifies involve the very definition of leadership; for example, the relational quality between leader and followers has become more central as well as the dynamics of the process. This shift has led to the notion of shared responsibilities and mutual influencing. Another shift Pali identifies implies a greater appreciation for secular leadership theories. In his analysis of articles he, however, finds a sensitivity for the uniquely Christian character of church leadership; one which values humility and holistic growth. He emphasises that ‘quality ethics’, that is, setting a good example, is important in a situation scarred by a history of imperialism. The shift of centralised power to one of networking and appreciation of the priesthood of all believers is clear in the study of leadership. Finally, he believes that ‘[t]o help change the context, there is an increasing need to study the process of influence.’

Schoeman and Van den Berg write perceptively about the drastic reconstructions that Practical Theology has experienced. It is no longer limited to church practices but encompasses all domains of human existence. Normative practices are considered part of the fibre of practices and should not be ‘added’. According to them, Practical Theology is widely understood as ‘concerned with the theological study of practices with an emphasis on lived religion’. The discipline has also been decisively influenced by the so-called ‘empirical turn’. They raise the question about a reconstruction of Practical Theology in South Africa with a postcolonial sensibility. The stress on ‘lived religion’ renders the role of faith communities in the life of ordinary people in the interaction between congregation and society crucial in the study of Practical Theology. As the discipline does not ignore a normative component, it makes demands on those who practice it to live by the sacred and transcendent convictions they profess. The chapter attempts to identify the various elements of ‘relevance’. Not only is context discussed, but also the character of methodology.