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Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the single-parent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family. Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.

This article reports on the findings of the Christian youth ministry involvement in community development in the Mayibuye community of Tembisa, in the Gauteng province of South Africa. The article employed Richard Osmer’s model of the four tasks of practical theological interpretation. These tasks have been used to understand better what is happening in youth ministry and community development contexts in the Mayibuye community by utilising documentary analysis and in-depth semi-structured interviews. The findings divulged that the Mayibuye community faces several socio-economic challenges. Most importantly, young people are the most affected. Furthermore, the findings exposed that youth involvement is limited in community development processes within local communities. As a result, the article proposes implementing a pragmatic strategy to enhance the youth ministry’s involvement in community development. Various principles of the youth ministry have been presented in the study as the essential principles that need youth leaders’ attention for functional youth ministry, and to achieve developmental outcomes. The study also recommended further empirical studies on youth culture, the importance of young people’s inclusion in leadership roles and the use of young people as catalysts for community transformation. Intradisciplinary and/or interdisciplinary implications: The anticipated outcomes of this research endeavour are poised to make a valuable contribution to the current corpus of knowledge in various academic domains, including Practical Theology, Youth Ministry, Theology and Development, Community Development, Congregational Studies, Missiology, Anthropology, and Sociology. This contribution suggests that adopting a pragmatic strategy is likely to yield positive outcomes for local churches, youth ministry, and community development as a whole.

Climate change represents the most significant challenge facing the global community. The issue in question has an impact on the younger generation, whose prospects may be jeopardised. Both younger and older generations are participating in climate movements. An illustrious instance is the School Strike for Climate, which was orchestrated by the adolescent environmentalist, Greta Thunberg. The climate movements exhibit a range of objectives, actions and focus. Various social movements construct narratives that appeal to the youth demographic. The presence of a coherent narrative aids in the formation of personal identity and the establishment of a shared sense of self among individuals. Collectively, they have the potential to advocate for equitable treatment of the environment. Climate activism, although not regarded as religious, employs religious language and concepts. Research examining the climate movements’ impact on churches has revealed the presence of religious effects. Upon conducting research on the involvement of young individuals in churches and climate movements, specifically with regard to their agency, it has been observed that climate movements are fundamentally grounded in religious language and ideals. This article analyses the religious concepts found within youth climate movements and further investigates the correlation between youth climate activism and religion through the analysis of religious rhetoric. Interdisciplinary and/or interdisciplinary implications: The interdisciplinary and multi-disciplinary nature of this contribution is spread across the fields of theology and religion. The sub-disciplines of the youth in general, youth ministry and youth work, religious rhetoric, climate change, climate justice and environmental consciousness within the academic discourse of sustainability are studied.

Diaconate and youth in Afrikaans-speaking Reformed congregations in South Africa. South Africa is characterised by various socio-economic and socio-political challenges (fractures) not easily met (or healed). ‘Fractures’ refer to social, economic, religious, spatial, ecological, environmental, and economic injustices and other issues. Within this context, the church is confronted with her vocation. The unique vocation of a congregation is that the members become a ‘new community’ (koinonia) in which they not only care for one another but also develop relationships featuring care for, and mercy and solidarity (diakonia) with the weak, poor, and marginalised in society. Several researchers prove that the current South African youth could be classified as vulnerable and marginalised. Since the church does not preach the gospel in a vacuum but in relation to specific human realities, the theme of the youth and diaconate in the Afrikaans-speaking Reformed churches in South Africa is examined in this study, based on Osmer’s Practical Theological Interpretation. Interdisciplinary and/or interdisciplinary implications: The interdisciplinary nature of this contribution is spread across the two fields of youth ministry and diaconate. The sub-disciplines of both the youth in general, and youth ministry and youth work within the academic discourse of the diaconate are studied, specifically in the Afrikaans-speaking Reformed denomination.

Background: Little is known about the experiences and impact of coronavirus disease 2019 (COVID-19) on the mental health and wellbeing of healthcare workers (HCWs), particularly in Global South contexts. Aim: The authors aimed to explore the experiences of HCWs at different points during the COVID-19 pandemic in South Africa. Setting: This study’s sample included 621 HCWs from various professions and health sectors who completed the survey during the pandemic peaks of waves I, II and III in South Africa. Methods: The authors used a qualitative survey design exploring participants’ general work, life, mental health and wellbeing experiences, and their support mechanisms or strategies. Data were analysed using thematic analysis. Results: The authors identified three overarching themes in the data, namely stress, adjustment to work during COVID-19, and support experiences and needs. These themes were common across all three survey waves, with some minor differences noted across the waves. Conclusion: An overarching thread of uncertainty seems central to HCWs’ experiences of working during COVID-19, related to pressures in the South African healthcare system that have been aggravated by the pandemic. Contribution: These findings have the potential to inform the development of contextually relevant approaches to support the mental health and wellbeing needs of HCWs during and after a pandemic. In particular, workplaces need to actively offer psychological support to all HCWs, not just to workers traditionally defined as frontline.

This article reconsiders the historical–philosophical significance of the monk and abbot of Corbie Abbey (est. 657), Paschasius Radbertus (c. 790–860). Radbert is contextualised within the cultural and academic setting of the Carolingian period of the eighth and ninth centuries while taking into account the diverse scholarly accomplishments of his contemporaries such as Alcuin of York (c. 740–804), Rabanus Maurus (c. 780–856), Walafrid Strabo (c. 809–849) and John Scottus Eriugena (815–877). The characteristic absence of contributions regarding Radbert in otherwise comprehensive introductions and editorial works in medieval philosophy is subsequently surveyed. It is shown that only a few introductory works of note contain references to Radbert, while the current specialised research is also relatively limited. Reconsidering depictions of Radbert in several older commentaries, notably Martin Grabmann’s (1875–1949) Die Geschichte der Scholastischen Methode I (1957), it is suggested that Radbert’s philosophical importance could be traced to Vorscholastik or the earliest development of scholasticism, as presented in his extensive commentary Expositio in Matheo Libri XII – without diminishing the ecclesiastical weight of his dispute with Ratramnus (d.c. 868) regarding their interpretation of the Eucharist in their similarly titled but disparate treatises De corpore et sanguine Domini, for which Radbert is generally better known and accordingly reflected in studies of early medieval intellectual history. Contribution: This article contributes to scholarship in early medieval philosophy by reassessing the philosophical influence of Paschasius Radbertus, based on the most recent specialised analyses and older modern receptions of his texts De corpore et sanguine Domini and Expositio in Matheo Libri XII.

Herman Jean de Vleeschauwer’s (1899–1986) interpretation of Medieval philosophy at UNISA (1951–1964). This article presents the interpretation of Herman Jean de Vleeschauwer (1899–1986) of Medieval philosophy during his career as a lecturer and professor of philosophy at the University of South Africa (UNISA) from 1951 to 1964. The study is done regarding De Vleeschauwer’s publications and unpublished manuscripts relating to Medieval philosophy, as filed in Archive MSS Acc 32 at the UNISA Institutional Repository. Essentially, De Vleeschauwer was one of only two South African university lecturers in the 20th century who consistently included the Middle Ages in the philosophy curriculum (the other was Martin Versfeld at the University of Cape Town, from 1937 to 1972). When précising his work in Medieval philosophy at UNISA for the designated period, it becomes clear that De Vleeschauwer’s nuanced defence of Thomism was the matrix of his interpretation. This cornerstone, and his numerous other published and unpublished texts relating to the Middle Ages, show that De Vleeschauwer was an erudite commentator, competent lecturer and skilled specialist researcher in Medieval philosophy, as he was in early modern and modern philosophy (especially on Kant and Geulincx). As a scholar of Medieval philosophy, in particular, De Vleeschauwer had no equal in the 20th century South African context. Contribution: This article contributes to the ongoing assessment of the characteristic and curious inattention to Medieval philosophy at South African (especially the historical Afrikaans) universities during the course of the 20th century.

The development of ars in the theological-philosophical works of Ramon Llull (ca.1232–1316). By synthesising the most recent specialist research, notably that of Anthony Bonner and Mark D. Johnston, this article provides an accessible overview of the development of the ‘great universal art’ or ars in Ramon Llull’s (ca.1232–1316) theological-philosophical output, as presented in his works Libere de contemplació en Déu, Ars compendiosa inveniendi veritatem, Ars inventiva veritatis, Tabula generalis, Ars demonstrativa and Ars generalis ultima. It is shown that Llull’s ars was an eccentric yet coherent attempt to provide an alternative to both the Aristotelian scholastic-conceptual framework and its radicalised versions in Averroism during the second half of the 13th century. By insisting on religious tolerance as its premise, Llull embedded this alternative squarely within the monotheistic missionary context of the same period. Without neglecting the discursive magnitude of his ars, this rather ‘nonmedieval’ tolerance stands as Llull’s greatest gift to the central Middle Ages and its subsequent idea-historical development in both theology and philosophy. Intradisciplinary and/or interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatic relationship with Medieval history, church history, patristics, philosophy of religion, and in this case, missiology. Whenever mainstream or ‘canonised’ Medieval philosophy is being impacted by specialist research, it may well have noteworthy implications for these related disciplines. Such is the case in this critical reappraisal of theological-philosophical aspects in the central Medieval ars of Ramon Llull.

The ‘confessions of the flesh’ in the central Middle Ages: An expansion of Foucault’s reading in Histoire de la sexualité 1 (La volonté de savoir). This article expands Michel Foucault’s (1926–1984) reading of the ‘confessions of the flesh’ in handbooks of penance written during the central Middle Ages in the first volume La volonté de savoir of his (current) four-volume series Histoire de la sexualité. After the posthumous publication of the fourth volume Les aveux de la chair (2018), in which Foucault takes his analysis of the historical foundations of confessional practices in the late 12th century to the first half of the 14th century even further back, to the ‘confessions of the flesh’ in the patristics of the 3rd to the 5th centuries, it has become sensible to illuminate Foucault’s condensed reading of confessional scripts in La volonté de savoir itself. This exposition pertinently applies to Foucault’s correct conclusion that sex was prioritised above all other ‘sins’, ‘vices’, and ‘transgressions’ in central Medieval confessional scripts; therefore, as he famously noted, becoming a ‘seismograph of subjectivity in Christian cultures’. Against this backdrop, it is considered how thinkers from the central Middle Ages themselves reflected on the sacramentalisation of confession after the Fourth Lateran Council of 1215 – since Foucault himself did not substantially elaborate on it. The reflections of three philosophers from the central Middle Ages on the relation between sex, confession and absolution are subsequently presented as an expansion of Foucault’s reading in La volonté de savoir. Firstly, Alan of Lille’s (d.1203) interpretation of the Summae confessorum in his Liber poenitentialis is revisited, concluding that Lille’s perspective was ‘hermeneutical’, in terms of his insistence that the confessor should adjust his interrogations according to seven Aristotelian topoi or detailed questions, designate the context in which the transgression occurred very thoroughly and ‘actively participate’ in the confessional act, rather than simply recording it. Lille’s ‘hermeneutical’ approach to confession is also reflected in Robert Grosseteste’s (ca.1168–1253) De modo confitendi et paenitentias iniungendi, in which a moderate phronetic approach allows for the full discretion of the confessor, rather than following the rigid prescriptions of the Summae confessorum only. Secondly, William of Auvergne’s (ca.1180–1249) contribution to the interpretation of the Summae confessorum in his Poenitentia is indicated in his utilitarian ethics, in which the interests of the ethical ‘other’ is related to the confessing ‘self’: even though matrimony is for Auvergne the only realm where the other’s interests are not necessarily compromised by sexual contact, several considerations regarding ‘improper sex’, precisely within matrimony, apply according to the relevant penitential guidelines. Thirdly, Paul of Hungary’s (ca.1180–1241) De confessione is considered in terms of his reflections on ‘paying sexual debt’, and on the relation between regulated sexual release and the legitimacy of sexual gratification, again within the context of matrimony. Contribution: This article contributes to Foucault-scholarship by elucidating and expanding Foucault’s condensed reading of 13th-century confessional scripts in La volonté de savoir, with reference to the relevant texts of Alan of Lille (d.1203), William of Auvergne (ca.1180–1249) and Paul of Hungary (ca.1180–1241).

The medievalist caricature of sexual regress in Late-Medieval female monasteries: This article confronts the widely published medievalist caricature of sexual regress in Late-Medieval female monasteries by presenting a statistical analysis of the relatively low (measured against the Early and Central Middle Ages) frequency of sexual contact between monks and nuns, monks and monks, and nuns and nuns in 15th century England. C.H. Knudsen’s examination of the pastoral register of the bishop of Lincoln, William Alnwick, in the period from 1436 to 1449 is utilised to counter the common, yet profoundly modernist notion of the Late-Medieval ‘wayward nun’. Five idea-historical developments from the Early and Central Middle Ages are presented as a backdrop to this statistical analysis, showing that sexual encounters in monasteries in the Early to Central Middle Ages in the Latin West occurred more often than merely sporadic. Having defined medievalism as ‘post-Medieval ideological-reductionist and anachronistic reconstructions of the Middle Ages, whereby the Middle Ages is essentialised by one or more contingencies’, it becomes clear that the notion of ‘sexual regress in Late Medieval female monasteries’ with the image of the ‘wayward nun’ centralised therein, points to a form of medievalism: a single contingent aspect of Medieval female monasteries – the occurrence of sexual contact, however discreet – is used to present a fabricated totality of a complex socio-historical context. How complex this historical context indeed is, becomes apparent in Knudsen’s analysis of the bishop of Lincoln’s pastoral register during his 79 visits to 70 monasteries and interrogations of 217 nuns and 528 monks. Concluding that the ‘promiscuous monk’ was a far more general phenomenon than the ‘wayward nun’ in the Later Middle Ages, Knudsen’s analysis confirms that the Middle Ages is still as much a domain of research as it is a realm of fantasy today. The modernist fixation on the Late-Medieval ‘wayward nun’ is, for example, expressed in Heinrich Lossow’s (1843–1897) provocative painting Die Versündigung (ca.1880). It is argued that the ‘wayward nun’ in Lossow’s painting was a self-conscious attempt to escape from the impasse created by Victorian sexual repression: just as in every other 19th and early 20th century representation of sexual regress in Late-Medieval female monasteries, ‘she’ was nothing more than vulgar fiction. Intradisciplinary and/or interdisciplinary implications: This critique of the medievalist caricature of sexual regress in Late-Medieval female monasteries overlaps with a variety of philosophical and theological disciplines, including Medieval philosophy, Medieval history, church history, patristics, philosophy of religion and sociology of religion. Whenever these proximate disciplines are impacted by niche Medieval research, it may hold implications that these disciplines could take note of.

‘Skoolordes’ instead of ‘bedelordes’: A reconsideration of the applicability of the term mendīcāns in the (Afrikaans) Medieval register. In this article the applicability of the Latin present participle mendīcāns in the (Afrikaans) Medieval register, with reference to the development of the four mendicant orders in the Medieval Latin West from the early 13th century onward, is reconsidered. The term mendīcāns is customarily translated as mendicant in English and as bedelend in Afrikaans (including the terminological transition to bedelordes and bedelmonnike) and familial languages such as Dutch (bedelorden and bedelmonniken) and German (Bettelorden and Bettelmönche). While the English application is by its Latinised nature subtle and not explicitly value-laden (referring not to begging but to the Latin participle mendīcāns), this is not the case in the latter languages. In the translation and terminological application of mendīcāns as bedelend in these languages, the profoundly condescending and Medievalist-patronising notion of ‘begging’ (which is wholly different from ‘receiving alms’) becomes prevalent. When, however, the idea-historical development of the term mendīcāns is reconsidered (particularly in the context of the Franciscan interpretation of the relation between usus [sustainable use within the milieu of idealised corporate poverty; ordo habeat usum, per Bonaventure]) and dominium [private ownership]), and taking into account that bedel refers not to social reciprocity (as it should in this context) but to a form of static and unilateral economic action, it seems sensible to review the term, at least in the latter languages, by a less value-determined alternative, such as skool (school). The four mendicant orders originating in the first decades of the 13th century (the Augustinians, Carmelites, Dominicans and Franciscans), shared a prominent feature, apart from not allowing themselves to own private property and the fact that they were indeed dependent on local communities for material (explicitly non-financial) support, namely the administration and conservation of a unique educational system of studia or local ‘boarding schools’, which functioned in a Venn-diagrammatical relationship with the young universities of the 12th century onward. The studia contributed in an unparalleled way to the academic formation of undergraduate students throughout the Medieval West. Rather than fixating on a static and arbitrary economic notion such as bedel, the vibrant academic achievements of the mendicant orders should instead be considered as their epitomising common feature – and should accordingly be reflected as such in the term describing them. Contribution: This re-evaluation of the applicability of the Latin term mendīcāns in the Medieval register contributes to the development and ongoing refinement of the Medieval register in specifically the Afrikaans language, whereby the English translations ‘mendicant friar’ and ‘mendicant orders’, translated and applied from mendīcāns as bedelmonnike and bedelordes in Afrikaans, be henceforth instead referred to as skoolmonnike and skoolordes.

No abstract available.

Raptus and the ‘form of the will’: A transgressive reading of Foucault’s interpretation of Augustine in Les aveux de la chair. This article presents a reading of Michel Foucault’s (1926–1984) interpretation of Augustine of Hippo’s (354–430) views on sex in Histoire de la sexualité 4 (Les aveux de la chair), published in February 2018 at Gallimard in Paris under editorship of Frédéric Gros. The article contributes to the reception and ongoing analyses of Les aveux de la chair by presenting a transgressive reading of the Augustinian prioritisation of the will, and Foucault’s emphasis on the Augustinian notion of sexual desire as the ‘form of the will’. Raptus or ‘divine orgasm’ is presented from the texts of several female mystics from the central Middle Ages as an example of a sexual context in which the will is unable to claim the pinnacle position Augustine attributed to it, precisely as a form of identity – and language transgressing eroticism in the ‘mystical presence of God’. Foucault’s reading of John Cassian’s (ca.360–435) ‘battle for chastity’ is presented as the discursive background of his interpretation of Augustine, followed by a presentation of raptus as a resource to reconsider Augustine’s prioritisation of the will (and the ‘problem of the libido’) in sexual contexts. Intradisciplinary and/or interdisciplinary implications: Foucault’s reading of the church and desert fathers in Histoire de la sexualité 4 (Les aveux de la chair) impacts early Medieval philosophy, early Medieval history, church history, patristics, philosophy of religion and sociology of religion. Since these proximate disciplines are affected by Foucault’s text, they may well take note of the ongoing examinations of this recently edited work.

The environmental crisis, ecological injustice and climate change are some of the biggest challenges to humanity and sustainable development worldwide. The youth are at the centre of the ecological (in)justice, environmental consciousness and climate change discourse. For the youth to participate and influence development with regard to the climate crisis in a favourable way, they must understand their role and the issues and challenges that they face in this regard. Contribution: The aim of this explorative article is twofold. It highlights the involvement of the South African youth in ecological matters. It also offers insights on why the youth can be regarded as game-changing role-players with regard to the climate crisis and being environmentally conscious.

This article presents a contextualisation of Belgian philosopher and historian of psychiatry and sexuality, Patrick Vandermeersch’s (1946–), unpublished analysis of French philosopher Michel Foucault’s (1926–1984) interpretation of Methodius of Olympus’ (d.ca.311) views on virginity and chastity, in Histoire de la sexualité 4 (Les aveux de la chair), published in February 2018 at Gallimard in Paris under the editorship of Frédéric Gros. The article contributes to the reception and the ongoing analyses of Les aveux de la chair by exploring Foucault’s reading while highlighting both the importance of Vandermeersch’s analysis and the sexological-historiographical significance of his broader oeuvre that spans over four decades. Vandermeersch shows that Foucault, as many other commentators of Methodius, did not substantially engage Methodius’ explicit indebtedness and persistent references to Plato (already evident in the title Symposium but especially regarding the Phaedrus). Platonic homoeroticism is, according to Vandermeersch, as a consequence often too hastily, and therefore problematically, transposed on contexts of female virginity. Likewise, Foucault, when indicating already at the end of Histoire de la sexualité 2 (L’usage des plaisirs 1984), the particular relevance of homoeroticism in the development of Western sexuality, seemed to adhere to this transposition. Could ‘beautiful boys’ truly be transposed onto ‘female virgins’ without severe sexual-discursive complications? And could Methodius’ encomium of virginity in any way be understood independent of his understanding of the ‘resurrection of the body’, with the integrity of its (virginised) sexual desire intact? These are among Vandermeersch’s valid and challenging questions to both Foucault and his contemporary readership. Contribution: Foucault’s reading of the church- and desert fathers in Histoire de la sexualité 4 (Les aveux de la chair) impacts early Medieval philosophy, early Medieval history, church history, patristics, philosophy of religion, psychology of religion and sociology of religion. Since these proximate disciplines are drawn towards Foucault’s text, they may well note its ongoing examinations. Foucault’s direct impact on these disciplines is illustrated in Vandermeersch’s significant analysis of Foucault’s reading of Methodius in Les aveux de la chair. Vandermeersch’s broader oeuvre in philosophy, theology, psychiatry, psychology, psychology of religion and the history of sexuality is concurrently contextualised as of ongoing contemporary importance for these disciplines.

Augustine and female homoeroticism in the early Middle Ages: A Foucaultian idea-historical interpretation. Taking his reading of Romans 1:26–27 and Genesis 19 as its hermeneutical key, an idea-historical interpretation of the views of the Western church father Augustine of Hippo (354–430) on female homoeroticism is presented in this article. The accentuation of French philosopher Michel Foucault (1926–1984) on the overall significance of Augustine in the Western history of sexuality, in his posthumous Histoire de la sexualité 4 (Les aveux de la chair, under editorship of Frédéric Gros, 2018), is used to contextualise Augustine’s views on sexual desire as the ‘form of the will’, here positioned specifically within a female homoerotic context. Drawing on the substantial studies of John Boswell (in 1980) and Bernadette Brooten (in 1996), which, although relatively dated, are still without equal in Medieval research, the article subsequently explores Augustine’s views on intimate relations between women, both in monasteries and in secular society. It is shown that intimate relations between women must have transpired in fifth-century monasteries and that female homoeroticism was for the next two centuries dealt with with restraint rather than with forms of exclusion and punishment, despite the negative portrayals of same-sex relations by some of Augustine’s patristic contemporaries (particularly John Chrysostom [ca.347–407]), yet precisely on the basis of Augustine’s understated approach. Although Augustine renounced homoerotic relations as a form of ‘unnatural’ (for him, expressly, all ‘non-procreative’) sex, he dealt with the incidence of female same-sex relations with understatement. Given his general authority in the early Middle Ages, one effect of Augustine’s non-homophobic approach was that female homoeroticism was de facto bypassed as a ‘moral problem’ in the fifth and sixth centuries, until handbooks of penance, that prohibited all forms of same-sex relations, started circulating at the end of the sixth century. Contribution: This article contributes to the ongoing study of Medieval female sexuality, and particularly of female homoeroticism in late Antiquity and the early Middle Ages, by exploring Augustine’s views on same-sex relations between women around the early fifth century, while concurrently contributing to ongoing analyses of Michel Foucault’s interpretation of the church and desert fathers in the (edited) fourth volume of Histoire de la sexualité (Les aveux de la chair), published in 2018.

Reflection on philosophy in the mystical cloistral text Hortus deliciarum (ca. 1185) by Herrada Landsbergensis (ca. 1130–1191). The aim of this article is to reappraise the understated philosophical aspects in the mystical cloistral text Hortus deliciarum, finalised around 1185 by Herrada Landsbergensis (ca. 1130–1191; also Herrad of Hohenburg), the abbess at Mont Saint-Odile, with specific reference to reflection on the nature and the limits of philosophy. Drawing on the most recent specialist research regarding its historical artistic and theological contributions (per Fiona Griffiths, Danielle Joyner and Nathaniel Campbell), and situating Herrada within a clear Platonic Augustinian framework, her life and the unique aesthetic appeal of the Hortus deliciarum are explored in this article. The reconstructed manuscript (under guidance of Rosalie Green in 1979) is henceforth engaged with, regarding its philosophical selfreflection (on the ‘nine Muses’ and ‘Lady Philosophy and the seven allegorical figures of the liberal arts’, as its entrance points), as well as Herrada’s modest participation in the intellectual discourse of the twelfth century, regarding cosmology (‘the human being as microcosm’) and ethics (‘both a contemplative and speculative distinction of the good’). Herrada’s self-reflective and aesthetic presentation of philosophy and her deeply conservative reflections and emphasis on the didactic nature of philosophy are described as a unique offering from philosophy in the central Middle Ages to the broader landscape of the Western history of ideas. Intra/interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatic relationship with Medieval history, Church history, patristics and the philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted by niche research, it may well have implications of which these closely related disciplines could take note. Such is the case in this reappraisal of the philosophical aspects in the Hortus deliciarum by the abbess of Hohenburg, Herrada Landsbergensis.

The ‘five tears’ as mystical expression in the Dialogues of the Dominican nun Catherine of Siena (1347–1380). This article explores the underestimated teaching of the ‘five tears’ as mystical expression in the text Il dialogo (The dialogues, written in 1378) by the Dominican (Mantellate) nun and philosopher-theologian, Catherine of Siena (Caterina Benincasa, 1347–1380). The objective of the article is to indicate the significance of the teaching of the ‘five tears’, against the backdrop of the wider symbolic function of tears and ‘holy grief’ in Late Medieval mysticism. After presenting a biographical introduction, the contemplative, communicative and secretive import of the meaning of tears in the Middle Ages are reappraised and applied to The dialogues. By synthesising the scarce references in the relevant secondary literature, the teaching of the five tears are henceforth discussed: the tears of damnation, which are the tears of ‘evil and sinful people’; the tears of fear, which are the tears of fallen humankind in the presence of God’s judgement; the tears of gratitude, cried by a ‘saved humanity’ who now ‘see and taste God’s goodness’ (implicitly referring to the eucharist); the perfect tears, cried by people in their selfless disposition toward and love for the human Other; and the sweet tears of tenderness, cried by those who love God and humankind, in a radicalisation of Jesus of Nazareth’s summary of the Law, ‘more than thyself’. Catherine’s teaching of the ‘five tears’ certainly presents unique features and its own considerations, but should, nevertheless, be interpreted as an extension of the contemplative and secretive functions of ‘holy grief’ as already presented in Scripture and reconsidered by the Eastern and Western church fathers in the second to the fifth centuries. Catherine’s contribution to Medieval mysticism is established therein that she expanded those initial contents by presenting the teaching of the five tears as a ritualised prerequisite for development in the Medieval pilgrim’s spiritual itinerary to God. Contribution: This article contributes to scholarship in Medieval philosophy by contextualising Catherine of Siena’s teaching of the ‘five tears’ within the wider symbolic realm of tears and ‘holy grief’ in late Medieval mysticism, stressing the contemplative, communicative and secretive import of tears throughout the Middle Ages.

Medieval Studies, Medievalist Studies and Medievalism: Critical distinctions and intersections. The aim of this article is to clarify Medievalism (Mediëvalisme) as a research challenge in Medieval Studies, thereby contributing to the discipline’s methodological and contemporary-discursive development. In conjunction with the author’s recent analyses of three subject-internal problems in Medieval philosophy ([1]the calibration of periodisation; [2] latent Orientalism and the subsequent problem of ‘two registers’ [‘East’ and ‘West’]; as well as [3] the problem of the ‘canon’), Medievalism is presented as the idea-historical postulation of a Medieval ‘Other’ with the subtle intent to alleviate the notion of some contemporaneous ‘Self’; in other words, Medievalism points toward the apparent spontaneous acceptance of a disparity between a superior post-Medieval Self and an inferior Medieval Other. This includes the essentialising of a single aspect, or contingent aspects, of the Medieval Other, which results in conjectures of deeply caricaturised and quasi-comprehensive views of the Middle Ages. Medievalist Studies (translated for the sake of clarity, as Mediëvalistiek in Afrikaans to circumvent the curious and confusing overlapping of the terms ‘Medievalist Studies’ and ‘Medievalism’ in English), the discipline that studies the post-Medieval reception of the Middle Ages (in whatever form or genre), is presented as a legitimate supplementary tool for exposing Medievalism, particularly in non-specialised contexts. The article henceforth argues for the systematic employment of Mediëvalistiek in its countering of Mediëvalisme as an effective supplementary resource in Medieval Studies – especially within the context of the contemporary Neoconservative reception of the Middle Ages. Intradisciplinary and/or interdisciplinary implications: Dealing with a millennium-long variety of discourses, Medieval Studies functions in a Venn-diagrammatical relationship with Medieval philosophy, Medieval history, church history, patristics, philosophy of religion and sociology of religion. Whenever these proximate disciplines are impacted by specialist Medieval research, it may well have noteworthy implications. Such is the case in this critical distinction between and clarification of the intersections between Medieval Studies, Mediëvalisme (Medievalism) and Mediëvalistiek (Medievalist Studies).

Minority language groups in Zimbabwe face many challenges as they strive for space for, and recognition of, their languages. This study focuses particularly on the Tonga language spoken in the Binga district of Zimbabwe. The study aims to explore the language planning goals for the revitalisation of Tonga as well as the challenges encountered in realising these goals in two domains, i.e. the home-neighbourhood-community (HNC) and the school domains. Data was gathered through interviews as well as through the use of secondary sources. For the interviews, social actors involved in the revitalisation of Tonga were used as informants. These included Binga chiefs and their communities, non-governmental organisations, publishing houses, and universities. The study reveals that the goals of Tonga revitalisation fall under language maintenance goals with an orientation towards community language maintenance, as well as language spread (acquisition) and standardisation for the HNC and school domains, respectively. Within the HNC domain, the Tonga community faced great challenges in garnering ideological consensus within the community itself, mainly due to a lack of advocacy and lobbying skills. They also faced challenges in gaining entry into domains outside the home, particularly the school domain. Following an analysis of the challenges encountered, this study argues that minority language groups cannot revitalise minority languages without support from, and collaboration with, other stakeholders, including central government. The insights drawn from this study’s findings might be applicable to other minority language groups in Zimbabwe and elsewhere, for example, in respect of offering feasible alternatives to the challenges of micro-level language revitalisation.

This article charters the history and work of the Society for the Promotion of Eriugenian Studies (SPES), which celebrated its 50-year jubileum in 2020. After a brief introduction to the thought of John Scottus Eriugena (815–877), with emphasis on his primary text (in five volumes), Periphyseon, written between 864 and 866 and condemned as heretical in 1050, 1059, 1210 and finally in 1225, the development of SPES over the past five decades is surveyed in detail and connected to an outstanding work published in the Brill’s Companions to the Christian Tradition series in Leiden (2020), under the editorship of Adrian Guiu (A Companion to John Scottus Eriugena). The article is descriptive and analytical in its presentation of the relevant history of ideas and synthetical in its attempt to coherently integrate the most recent secondary texts on the relevant philosophical themes in Eriugena research. Contribution: The article contributes to the Society for the Promotion of Eriugenian Studies’ 50-year jubileum by summarising its conference outputs over the past five decades in an extensive overview as well as connecting its work to A Companion to John Scottus Eriugena (Brill, Leiden, 2020), thereby furthering the society’s efforts and specialist research outputs to a broader, non-specialised readership.

The South African people continuously engage in social actions characterised by intolerance, pointing to frustrations and disillusionment in a post-apartheid era. A need to find creative ways to engage diverse communities to work together to participate in their own development and well-being was identified. This article is based on long-term transdisciplinary discourse and work. The aim is to explore how the disciplines of social work, theology and the arts could contribute together towards the development of communities where participation, collaboration and cooperation as key principles of authentic community development are actively implemented. Within a transdisciplinary framework, the disciplines engaged in participatory research projects that resulted in findings that informed the development of a process where people at grassroots level become aware and more tolerant of each other, begin to work together and as such become involved in their own futures. It is concluded that by encouraging participation, collaboration and cooperation in social change processes, the South African people can be empowered towards working together and becoming involved in their own futures. Intradisciplinary and/or interdisciplinary implications: The disciplines of social work, theology and the arts entered into a transdisciplinary dialogue and work over the past years. The transdisciplinary team engaged in four participatory research projects to include input from grassroots levels to inform their understanding of how the different disciplines can better contribute towards a process of authentic community development in the diverse South African society. This resulted in the process

This article responds to a critical research challenge in Medieval philosophy scholarship regarding the internal periodisation of the register. By arguing the case for ‘post-scholasticism’ as an internal period indicator (1349–1464, the era between the deaths of William of Ockham and Nicholas of Cusa), defined as ‘the transformation of high scholasticism on the basis of a selective departure thereof’, the article specifies a predisposition in the majority of introductions to and commentaries in Medieval philosophy to proceed straight from 1349 to 1464, understating 115 years of pertinent Medieval philosophical discourse. It is argued that in the modern account of Medieval philosophy, this understatement is manifested in either a predating of Renaissance philosophy to close the gap between 1349 and 1464 as far as possible or in proceeding straight from 1349 to Renaissance philosophy. The article presents five unique philosophical themes from this delicate period, indicating that ‘post-scholasticism’ was indeed a productive period in late Medieval philosophy, which should not be bypassed as an inconsequential entrance to Renaissance philosophy. The period 1349–1464 should accordingly be appreciated for its idiosyncratic contributions to the history of ideas in the late-14th and early-15th centuries, with reference to the political intensification of the via moderna, the pivotal separation of philosophy and theology and the resulting independence of the natural sciences, in res critique of institutions, transforming pragmatics and the rise of philosophical materialism. Contribution: This article contributes to methodological development in Medieval philosophy by responding to a critical research challenge regarding the internal periodisation of the later Middle Ages. Arguing the case for ‘post-scholasticism’ as an internal period indicator (1349 to 1464 in Medieval philosophy, the article presents unique philosophical themes from the period, indicating that it was a productive stage in late Medieval philosophy which should not be bypassed as an inconsequential entrance to Renaissance philosophy.

The objective of this article is to present an overview, based on the most recent specialist research, of Neoplatonist developments in the Cologne tradition of the later Middle Ages, with specific reference to a unique Proclian commentary presented by the German Albertist Dominican, Berthold of Moosburg (ca. 1300–1361). Situating Berthold in the post-Eckhart Dominican crisis of the 1340s and 1350s, his rehabilitating initiative of presenting this extensive (nine-volume) commentary on the Neoplatonist Proclus Lycaeus’ (412–485) Elements of Theology in his Expositio super Elementationem theologicam Procli, the only of its kind from the Middle Ages, is contextualised with reference to Berthold’s discursive indebtedness to his Dominican predecessors, Albert the Great (ca. 1200–1280), Ulrich of Strasbourg (ca. 1220–1277) and Dietrich of Freiberg (ca.1250 – ca.1310), as well as two Dutch-Cologne successors, the Albertist Heymeric of Camp (1395–1460) and the Carthusian Thomist Denys de Leeuwis (1402–1471). Berthold’s unique contribution to the philosophical discourse of the Middle Ages is indicated therein that the Expositio provided a synthesis of the late Medieval version of Neoplatonism and contemporaneous German–Dominican theories. By contextualising the work of his Cologne predecessors and successors in the broad idea-historical landscape of antiquity and Neoplatonism, the article argues that Berthold succeeded in linking the Neoplatonic legacy with Cologne Albertism and provided an impetus for the overall consolidating ability of the Cologne tradition. By juxtaposing Berthold and his Expositio with the more conventional legacies of Ulrich, Dietrich, Heymeric and Denys, this exceptional Latin-Western intellectual tradition from Cologne is expanded and enriched with regard to its notable Neoplatonic contributions to philosophy in the later Middle Ages. Contribution: This article contributes to scholarship in Medieval philosophy by presenting an overview of Neoplatonist developments in the Cologne tradition of the later Middle Ages, with specific reference to the Proclian commentary presented by the German Albertist Dominican, Berthold of Moosburg (ca. 1300–1361). By contextualising the work of Berthold’s Cologne predecessors and successors in the broad idea-historical landscape of antiquity and Neoplatonism, the article indicates that Berthold succeeded in linking the Neoplatonic legacy with Cologne Albertism and provided an impetus for the overall consolidating ability of the Cologne tradition during the later Middle Ages.

The political activism of Birgitta Birgersdotter (1302/3–1373). The objective of this article is to illuminate the political thought of the Swedish Medieval thinker and mystic, Birgitta Birgersdotter (1302/3–1373; Birgitta of Sweden, Brigida Suecica), on the basis of an unprecedented acceleration in the specialist research over the past two decades, including significant expositions by Unn Falkeid, Bridget Morris, Maria Oen, Claire Sahlin, Päivi Salmesvuori and Jonathan Adams. When these recent outputs are disseminated and juxtaposed, Birgitta can be profiled as a political activist who, against all conventions and with significant self-exposure from 1349 to 1373, presented a fierce critique of both the Avignon Papacy (1309–1370) and secular forms of government in Sweden, France, England and Italy. Her political engagements, spread throughout her eight-volume Liber celestis revelaconium, bear witness to a first-hand experience of and profound insight in the complex intrigues between the church, nobility and sovereigns in the second half of the 14th century. Her understanding of the established political and theological-philosophical traditions of the Middle Ages made possible a thorough criticism of the abuse of political power, be it by the pope, king or emperor. Birgitta’s relentless attempts to reclaim Rome as the political and religious centre of 14th-century Christendom, her unrestrained critique of papal excesses at Avignon and her urgent calls to the general reform of the church take central stand in this political activism. As the specialist research continues to open up the legacy of this still underrated female thinker from the Middle Ages, Birgitta is placed in our midst as a crucial voice of dissent in the anarchistic contexts of the 14th century. Intradisciplinary and/or interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted by the specialist research, it may well have implications that these closely related disciplines could take note of. Such is the case in this reappraisal of the life and work of Birgitta of Sweden.

The novel coronavirus disease 2019 (COVID-19) continues to spread globally. The World Health Organization has declared the outbreak to be a global pandemic. Millions of people have been diagnosed globally; and at the time of publishing this article, more than a million people died because of the virus. South Africa reported its first official COVID-19 case on 05 March 2020, and since then the figures dramatically increased. On 15 March 2020 and the week thereafter on 23 March 2020, South Africans were waiting in anticipation as they learned from various (social) media platforms that the President would make a crucial announcement regarding the impact of COVID-19 and the drastic effect it will have on their country. Immediately drastic and tremendous measures were announced to safeguard South Africans and to contain the spread of the virus that was impacting communities of all faiths. Does this situation of crisis and global pandemic pose a challenge or a new opportunity for the church to be church with integrity? This article explores this question by engaging with the missional and practical theological perspectives such as the church being missional, relevant and contextual. This situation both challenges and provides opportunities to revisit and redefine being church outside the traditional walls of the church as missional describes being a missionary everywhere you are. This article engages with the missional perspective that the church is called to be church everywhere as well as being church in a time of the fourth industrial revolution. Contribution: This research challenges the traditional discourse and believers’ current understanding and praxis of being church. This research invites the church to embrace new (old forgotten) ways of being church because of a medical global pandemic (health sciences). It brings together insights from missional ecclesiology and practical theology and engages with social and human sciences.

Julian of Norwich (1342–ca.1416) as a post-scholastic theologian. This article positions the ‘first female English writer from the Middle Ages’, Julian of Norwich (1342–ca.1416), within the context of ‘post-scholasticism’, the very last period in late Medieval Philosophy, of which one feature was the final separation of theology and philosophy in the late Medieval index. Julian should in terms of this placing be engaged as a theologian proper, distinguished from the six other prominent female thinkers from the Medieval Latin West (Héloïse, Hildegard, Mechtild, Hadewijch, Marguerite and Catherine), who were all philosopher-theologians. However, Julian’s epistemology and metaphysics were intertwined with her theology, as presented in her Book of Showings, to such an extent that it is impossible to isolate it from her theological output. She is within the socio-historical context of the third wave of the Black Plague in Norwich in 1369 henceforth profiled as a ‘post-scholastic theologian’ and presented on the basis of prominent theological features in Showings, including its immanent-mystical character (being a presentation of convent theology rather than scholastic theology), its vernacular (Middle English) originality and profound pastoral appeal, its maternal-Christological imagery (Moder Jhesu), its Trinitarian orientation (for the trinitie is god, god is the trinitie) and its deeply eschatological, open-ended engagement with a world devastated by the Plague (alle shalle be wele). Contribution: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from specialist research, it may well have implications that these closely related disciplines could take note of. Such is the case in this reappraisal of Julian of Norwich’ theological and pastoral legacy from its original context of the Black Plague in the 14th century – and indeed within the context of the Covid-19 pandemic in 2020.

Histoire de la sexualité ‘4’ (Les aveux de la chair): Notes from the Dutch Foucault-scholarship. This article presents an overview of several Dutch disseminations of Michel Foucault’s (1926–1984) Histoire de la sexualité 4 (Les aveux de la chair), since its publication on 8 February 2018 at Gallimard (Paris) under editorship of Frédéric Gros. The exposé positions itself in terms of the most recent (December 2019) outputs of Foucault Cirkel Nederland/België (via the contributions of Steven Dorrestijn, Waldo Heugebaert and Michiel Leezenberg), as well as the recent critical studies of Machiel Karskens and Leezenberg. Several text-critical considerations regarding Les aveux de la chair are presented from these interpretations, in relation to the three standing volumes of Histoire de la sexualité (La volonté de savoir, December 1976, L’usage des plaisirs, May 1984, and Le souci de soi, June 1984). Foucault’s exclusion of posthumous publications of his unfinished texts is amplified, since Les aveux de la chair (its sources and time of composition notwithstanding), is indeed a posthumous publication in the strict sense of the word: this aspect is, however, understated in the above receptions, albeit on justifiable grounds (in the sense that the text is regarded to be based fundamentally on Foucault’s 1981–1982 Collège de France lectures and was therefore effectively ‘published’ by June 1984). The recent Dutch reception is in conclusion described as exceptionally erudite and rigorous in its exegesis and reviews of Les aveux de la chair in the span of just two years. Intradisciplinary and/or interdisciplinary implications: This dissemination of Michel Foucault’s Histoire de la sexualité 4 (Les aveux de la chair) impacts various other disciplines, inter alia Studies in Antiquity, Medieval Philosophy, Continental Philosophy, Patrology, Church History and Philosophy of Religion.

This article addresses the underestimation of Medieval philosophy in the contemporary curriculum by engaging its very origins in the ‘postmodern’ dislocation of philosophy. The leading question is what would be the prospects in the 21st century of reorienting Western philosophy from its idea-historical sources, which would include its ancient traditions and the Medieval exposition, as well as the Renaissance elucidation thereof. Critically engaging the works of numerous ‘postmodern’ philosophers (Lyotard, Derrida, Foucault, Baudrillard, Virilio and Zizek) as well as critics of the ‘postmodern’ departure from traditional philosophy (Gadamer, Habermas, Jameson, Norris), this article argues for the re-establishment of the late Medieval notion of sensus communis, both as common sense and community sense. Against this backdrop, the article reappraises Medieval thought within the context of sensus communis to combat the contemporary dislocation of philosophy, by raising the possibility of the presentation of first-order judgments via sensus communis in a new pursuit for wijsbegeerte.

Female same-sex relations in the later Middle Ages: An idea-historical survey. This article presents an idea-historical survey of attitudes towards women who were involved in same-sex relations from the middle of the 11th century to the middle of the 15th century, how these attitudes manifested themselves in later Medieval societies and what the reflections about these women involved at the time. Taking as its premise the inclusion of ‘female sodomy’ in an extensive 11th-century (per Damian’s Liber gomorrhianus, 1049) articulation of ‘sodomy’ as every possible form of ‘irrational fornication’, and employing Foucault’s critique of modern, heteronormative scientia sexualis, themes presented in the article include the 11th-century construction of gender-inclusive ‘sodomy’ and the postulation of ‘the female sodomite’, the distinction between simple and complex taboos, transgressing and transcending modes of resistance to complex taboos, four significant developments during the 12th century (the subtle heterosexual distinction between male and female homosexuality, the critique of marriage as an institution, female same-sex relations as an agency for social change and a platform for the initial economical emancipation of women), the rise of the libertine beguine orders in the first decades of the 13th century, and ‘uniformity’, ‘homogenity’, as well as the rise of ‘minorities’ (including the ‘sexual minority’) within the characteristic cultural intolerance of the 14th and early-15th centuries. The historical development of ideas regarding female same-sex relations in the later Middle Ages must in the end be indicated as part of a regressive Medieval prelude to modern scientia sexualis. Intradisciplinary and/or interdisciplinary implications: This idea-historical survey of female same-sex relations in the later Middle Ages impacts numerous disciplines and sub-disciplines, inter alia Medieval Philosophy, Continental Philosophy, History of Ideas, Medieval History, Church History, Sociology, Dogmatics, Practical Theology and Philosophy of Religion.

This article, by reworking the most recent specialist contributions, presents a fresh overview of the scholastic and ecclesiastical contributions of the Oxford Dominican Robert Kilwardby (ca. 1215–1279). After highlighting the current research problem of the ‘canon’ in Medieval philosophy, the article turns to Kilwardby as a positive example of a ‘non-canonised’ thinker from the high Middle Ages – one who is thus thoroughly researched in a specialised or niche compartment, but who remains mostly unacknowledged in mainstream or ‘canonised’ Medieval philosophy. The article thus reappraises Kilwardby intending to accentuate his scholastic and ecclesiastical contributions beyond the confines of a particular niche. Kilwardby’s often provocative combination of Aristotelian natural philosophy and Augustinianism as a schoolman, and his central yet problematic role in the Paris-Oxford condemnations of 1277 as an ecclesiastical official, are henceforth reappraised. Intradisciplinary/interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from the niche research, it may well have implications that these closely related disciplines could take note of. Such is the case in this ‘hourglass’ reappraisal of life and work of Robert Kilwardby as a scholastic thinker and an ecclesiastical official.

This article provides an original reappraisal of the notion of Minnemystik in the work of the 13th-century Flemish beguine Hadewijch of Antwerp (fl. 1240), with specific reference to its Trinitarian and Christological orientations. After an introduction to the nature and origins of Hadewijch’s work, relating to the discovery of four extant manuscripts (MS.A [2879–2880], MS.B [2877–2878], BS.C and the incomplete MS.D [385 II]) in Belgium in 1838, followed by an elucidation of the experience-driven epistemology of the Victorians Richard of St Victor (d. 1173) and Hugo of St Victor (1079–1141) as her key early scholastic influences, Hadewijch’s Minnemystik is distinguished from Wesenmystik, as encountered in the mystical work of her French contemporary and beguine counterpart, Marguerite Porete (1250–1310). From this discursive basis, Hadewijch’s Minnemystik is reassessed and represented as pertinently Trinitarian and Christological in orientation, and therefore as a theological (and not merely an enticing ‘mystical-sexual’) presentation from the 13th century.

The triumph of a post-scholastic mysticism over scholastic loyalism:Gerson versus Ruusbroec (posth.), 1399. This article provides an introduction to the thought of the Flemish-Brabant 14th-century mystical thinker, Jan van Ruusbroec, with special attention to the explosion in the niche research from 1981 (with the publication of the first volume of the Ruusbroec Opera Omnia) to 2017 (regarding the specialised outputs of the Ruusbroec Institute at the University of Antwerp). Ruusbroec is presented as a ‘post-scholastic’ thinker, who in an idiosyncratic way, transcended the high-scholastic aspirations of absolute clarity and certainty about God and human existence. His thought is contextualised within a polemical, posthumous context, namely the attempt of the chancellor of the University of Paris at the time, John Gerson, to get Ruusbroec’s text‘, ‘Die geestelike brulocht’ declared as heresy and Ruusbroec himself as a heretic in the year 1399 AD, 18 years after Ruusbroec’s death. The attempts of Ruusbroec’s young colleagues at the modest monastery of Groenendaal, confronting and rearguing Gerson on this issue, are thoroughly explored. The fact that neither ‘Die geestelike brulocht’ nor Ruusbroec himself could eventually be effectively challenged by the high-powered Gerson, is presented as an example of the inherent potential of ‘post-scholasticism’ to contribute to the progression that eventually manifested itself as the ‘new world’, the Renaissance. No one won or lost this posthumous battle: but Gerson certainly did not win it. This is a remarkable note in, even a ‘triumph’ for, the archives of the small Augustinian monastery in Groenendaal, consisting of subtle ‘Augustinian’ monks, who had little more than a dedicated passion for Ruusbroec’s mysticism (and an undergraduate in theology at the University of Paris) on their side. A hermeneutic interpretation of the events of 1399 is henceforth presented, to indicate that within the socio-political turmoil of European societies in the 14th century, there were still places (and thinkers, such as Ruusbroec), where people were able to find ‘rest in God’ – as there should be today.

A scholar from Nijmegen at the Universities of Paris and Heidelberg in the later Middle Ages: The life and work of Marsilius of Inghen (ca. 1340–1396). This article provides an introduction to the thought of the 14th-century Dutch intellectual Marsilius of Inghen, rector of both the University of Paris (1367, 1371) and the University of Heidelberg (1386). Inghen belongs to that special group of late Medieval nominalists, who were able to set nominalism up as a steadfast alternative to realism. Characteristic of his work was his rejection of real universals outside the human mind, his strict distinction between the capabilities of natural reason and truths in faith, his rejection of a suppositio simplex (in favour of a suppositio materialis), his defense of the possibility of an 11th Aristotelian category (‘signs’) and his critique of the Aristotelian theory of projectile motion. Enormously influential at European universities at the time, even in Spain, Inghen is described as one of the brightest minds in Medieval intellectual history – yet Inghen is sadly still bypassed and overlooked in standardised introductions to Medieval philosophy. Intradisciplinary/interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from the niche research, it may well have implications that these closely related disciplines could take note of. Such is the case in this niche-reappraisal of the works of Marsilius of Inghen.

Globally challenges regarding healthcare provision are sometimes related to a failure to estimate client numbers in peri-urban areas due to rapid population growth. About one-sixth of the world's population live in informal settlements which are mostly characterised by poor healthcare service provision. Poor access to primary healthcare may expose residents of informal settlement more to the human immunodeficiency virus (HIV) and to acquired immunodeficiency syndrome (AIDS) than their rural and urban counterparts due to a lack of access to information on prevention, early diagnosis and treatment. The objective of this study was to explore and describe the experiences of both the reproductive health services' clients and the healthcare providers with regard to the provision of reproductive health services including the prevention of HIV and AIDS in a primary healthcare setting in Tshwane. A qualitative, exploratory and contextual design using a phenomenological approach to enquire about the participants' experiences was implemented. Purposive sampling resulted in the selection of 23 clients who used the reproductive healthcare services and ten healthcare providers who were interviewed during individual and focus group interviews respectively. Tesch's method for qualitative data analysis was used. Ethical principles guided the study, and certain strategies were followed to ensure trustworthiness. The findings revealed that females who lived in informal settlements were aware of the inability of the PHC setting to provide adequate reproductive healthcare to meet their needs. The HCPs acknowledged that healthcare provision was negatively affected by policies. It was found that the community members could be taught how to coach teenagers and support each other in order to bridge staff shortages and increase health outcomes including HIV/AIDS prevention.

Foucault’s sodomite’: Damian’s Liber gomorrhianus (1049) reopened. Taking Michel Foucault’s famous statement about the difference between the ‘Medieval sodomite’ and the heteronormative ‘19th century homosexual’ as its cue, this article surveys the discursive source of that statement in the work of Peter Damian (1007–1072) with regard to his obscure, yet consequential text, Liber gomorrhianus (presented in 1049 to Pope Leo IX, preceding the Council of Reims). Drawing on the recent research by Ranft and because Damian is such an understated figure in the corpus of Medieval philosophy, an overview of Damian’s life and work is presented, especially in terms of Damian’s 11th century reforming labour ethics. Only then the article proceeds to reopen Damian’s text, indicating that the ‘Medieval sodomite’ is far removed from an elementary precursor to the modern scientia sexualis homosexual, but is indeed presented by Damian as a complex and gender-inclusive licentious person, within the context of the disintegration of sexual morality (especially within the domains of celibacy and confession) in the middle to late 11th century church and monasteries. Cross-referencing the own translation of the Latin text with the translation of Payer, the article disseminates and critiques the key concepts in Damian’s argument for the summarily deposition of lapsi [fallen priests] and the expulsion of promiscuous monks (and nuns) from the orders, especially with regard to Damian’s concepts of contra-natural and irrational fornication. Pope Leo’s deeply pastoral and insightful answer to Damian (Ad splendidum nitentis) is presented in the last part of the article, including his sanctioning of Damian’s complex concept of sodomy, which on that ground, became the conceptual source for the council of Reims (1049), and subsequent Medieval councils dealing with the ‘problem of sodomy’ in the church and monasteries. The canons of those councils were indeed the source of Foucault’s analysis of Medieval sexuality – yet the more fundamental source was Damian’s obscure text.

This article explores how a farming community in Wellington (Bovlei) moved from dependence towards an empowered community through non-profit organisations’ (NPOs) transformative community development initiatives, undertaken together with the church’s social capital. This example serves as the backdrop to explore critical viewpoints by various scholars who are critical about how the church engages in an unequal and unjust society. The critical questions that remain are the following; who is the church?, what is the church’s role as a change agent? and how should churches leverage social capital for development? Although various definitions have been given in conceptualising the church and its role in society, through this article, the author engages with the social capital theory in understanding how the transformation came about in this community by describing the churches’ involvement through a case study.

The philosophical output of Héloïse d’Argenteuil. This article attempts to deconstruct the overhyped erotic relationship between the philosopher-monk Peter Abelard (1079–1142) and philosopher-nun Héloïse d’Argenteuil (ca. 1100–1164), by surveying Héloïse’s extant texts (Epistolae duorum amantium, Episto lae Heloissae and Problemata Heloissae) as such, isolating three themes in her philosophical output: her concept of Cicerian love, her criticism of marriage and her notion of moral and material responsibility, which includes her understanding of an ethics of attitude and intention. When Héloïse is read against the grain of the standardised Abelard-reception (which holds Héloïse as at best a productive correspondent of Abelard, yet a mere muse for his extensive academic output), she is brought into perspective as an independent thinker, who deserves more intellectual respect than to be caricaturised as either Abelard’s secret young lover, or his unwilling wife. When her texts are read as independent outputs, albeit often in the form of correspondence, she steps forward as the ‘first female philosopher of the Middle Ages’. Her relationship with Abelard, important as it was for both of them, is secondary to her standing as a philosopher proper.

‘Do not ridicule the world’: A reappraisal of the philosophical aspects in Mechtild of Magdeburg’s Das fließende Licht der Gottheit (1250). This article provides a reappraisal of the philosophical aspects in Mechtild von Magdeburg’s (ca. 1207–1282) Das fließende Licht der Gottheit, written in 1250 and found in 1860, only then to be edited in modern German. The article argues that Mechtild’s philosophical output constitutes a unique counter-cultural reaction from the 13th century. Her philosophical perspectives are characterised and represented by a solemn dictum for a 13th century nun (albeit a beguine), ‘do not ridicule the world’), which amounts to an intellectual engagement that takes the world seriously on a constant basis. Her emphasis on the union of the human and the Godhead, the primary role she attributes to experience in the acquisition of knowledge and her ethical interest in the ‘Other’ in a fragile world, stand to serve her deepest impression that love is the primary principle of both God and creation. Showing little interest in essentialist or causal analyses, with the exception of the principle of love, and with little in common with her early-scholastic contemporaries in their intellectual, scholastic refinements of the life-world system, she nevertheless exerted an influence on the mystical trajectories of the later Middle Ages, especially in the German tradition of Meister Eckhart. Intradisciplinary and/or interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from the niche research, it may well have implications that these closely related disciplines could take note of.

Policraticus and Metalogicon: Updating the Saresberiensis-research, 2013-2018. This article provides an overview of the philosophical outputs of John of Salisbury (ca. 1115–1180), with reference to his two main philosophical texts, Policraticus and Metalogicon (both circulated in 1159). After presenting current research challenges in Medieval philosophy, Salisbury is presented as an example of a ‘non-canonised’ figure in Medieval philosophy; one who is throughly researched in his niche compartment, but remains unacknowledged in ‘canonised’ Medieval philosophy. Few introductions, readers and companions in the discipline give attention to ‘non-canonical’ thinkers such as Salisbury – yet when the niche research itself comes forward with a remarkable output in a short period of just five years, the ‘canon’ of Medieval philosophy itself could possibly be challenged. The niche research in Salisbury’s case has indeed presented an energetic output over the past few years, which transcends the standardised sources and enriches the discipline. The question lingers: do these combined efforts have the ability to challenge the notion of a ‘canonised’ Medieval philosophy? Four contributions from the niche scholarship from 2013 to 2018 are henceforth discussed: i) A new translation of Metalogicon (Hall & Haseldine 2013); ii) A research-updated introduction (Grellard & Lachaud 2015), the first of its kind in Salisbury scholarship in more than three decades; iii) A monography (O’ Daly 2018, overstating the own case contra Nederman, yet with a stunning Roman premise); and iv) The replacement of the complete Salisbury section in the online Stanford Encyclopedia of Philosophy (Bollermann and Nederman 2016). Intradisciplinary and/or interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatical relationship with Medieval history, Church history, patristics and philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted from the niche research, it may well have implications that these closely related disciplines could take note of.

This study examines the experiences of the congregants of a Pentecostal charismatic church (PCC) in Soweto regarding the use of English for communication. This particular church is peculiar in that English is its predominant language of religion. This is in stark contrast to many mainline churches (such as the Anglican, Lutheran and Roman Catholic churches) that use indigenous African languages (IALs) in most, if not entire, presentation of church services for black congregants. The curiosity then arises concerning the reasons for the predominant use of English during services in PCCs. The objectives of this study were to find out the general views of black congregants about the English language, how this view may impact on the congregants’ view of the use of English within the context of the service and what their preferences about language use in the sermon are, and why. The findings suggest that the congregants view English positively and are receptive to its use in the service, particularly for conducting sermons. In addition, English is seen as an all-inclusive language but notably, not as a language of identity. Based on these findings, strategies for accommodating the diverse language concerns of the congregation were espoused.

This article reflects on the findings of a research study that investigated a community development project by CARITAS, a welfare organisation of the Dutch Reformed Church (DRC). The said organisation, together with local DRC congregations, and in a quest to address societal issues such as poverty and child neglect in the Northern Cape, developed early childhood development (ECD) centres in rural towns. The aim was to provide young children with quality care and to provide congregations with a platform to become active participants in community development projects. The study was conducted 5 years after the start of the project to explore the nature and value thereof. The outcomes of the study provide valuable insights regarding how such centres served as a tool to work towards ECD and a sense of community in these towns, while also addressing socio-economic issues. This article is aimed at presenting the findings as an example to be explored in other contexts.

This article investigates the palimpsest reception of Pseudo-Dionysius (ca. 500) in the metaphysics of Nicholas of Cusa (1401–1464). The article covers Cusa’s political theory and metaphysics, which are intertwined. Reading Cusa against the backdrop of an analysis of Pseudo-Dionysius’ metaphysics in a preceding article, the author, in a synthetic conclusion, isolates seven Dionysic ‘trails’ (S1 to S7) in Cusa’s metaphysics: the interpretation of transcendence as bound to immanence; the affirmation of God’s transcendence in the world (or a metaphysics of ‘creation as teophany’); the radical transcendence and simultaneous radical immanence of God (that is, God as ‘Beingness’); fundamental restrictions of language and the analogical ‘Naming’ of God; creation as a system of dialectical symbols about God; the analogical participation of the subject in creation; and unification (reditus, the ‘flowing of things back to God’). The Dionysic trails in Cusa’s metaphysics are described as a noteworthy, if not important, palimpsest in the corpus of late Medieval philosophy and is indicative of what the author puts forward as ‘discursive memory’, which is presented as a modern-critical concept.

This article, by analysing, annotating en interpreting the most recent research in all relevant departments, provides a fresh and updated overview of the Neoplatonic metaphysics of Pseudo-Dionysius (ca. 500). After providing an introduction to Dionysius’ metaphysics in terms of the contributions of Middle Platonism and Neoplatonism, the article explores his broader philosophical system. A number of traits that are uniquely Dionysic-metaphysical, are eventually isolated: the interpretation of transcendence as bound to immanence; the affirmation of God’s transcendence in the world (that is, a metaphysics of ‘creation as teophany’; following E.D. Perl); the radical transcendence and simultaneous radical immanence of God (that is, God as ‘Beingness’); fundamental restrictions of language and the analogical ‘Naming’ of God; creation as a system of dialectical symbols about God; the analogical participation of the subject in creation; and unification (reditus, the ‘flowing of things back to God’). These traits are utilised to reappraise the metaphysics of Nicholas of Cusa (1401–1464) in a subsequent article.

Although the demarginalisation of youths is an international concern, South African youths are viewed by various scholars and policy documents as a particularly vulnerable and marginalised group. It becomes essential to understand what characterises their marginalisation in order to find innovative ways to work towards their demarginalisation. In this article we reflect on current faith-based concerns and compare this with the specific characteristics of the marginalisation of young people. In an effort to contribute to the development of a strategy towards demarginalisation, we will explore the key features of the Circle of Courage in terms of the principles of belonging, mastery, independence and generosity. We will further propose the inclusion of Ubuntu principles in the practical application of the Circle of Courage for churches and faith-based organisations in demarginalising youth in the South African context.

Die navorsing waaroor in hierdie artikel verslag gelewer word, is spesifiek gerig op nie- Afrikaanssprekende internasionale studente aan die Universiteit Stellenbosch (US). Die doel van die breë navorsing wat onderneem word en waarvan in dié artikel slegs gedeeltelik verslag gelewer word, is om die moontlike ontwerp van ʼn taakgebaseerde rekenaarprogram vir die kursus Beginner Afrikaans Vlak 1 te illustreer. Die navorsing val binne twee breë vakgebiede, waarvan die eerste een die taakgebaseerde benadering tot leer en onderrig is en die tweede een rekenaargesteunde taalonderrig (RGTO). Taakgebaseerde leer en onderrig is ʼn onderrigbenadering waar die fokus van die studente op die bereiking van ʼn doelwit geplaas word. Volgens Duran en Ramaut (2006) en Van Avermaet en Gysen (2006) is die vertrekpunt van enige taakgebaseerde benadering ’n behoefte-analise. Vir hierdie studie het die studente ʼn vraelys voltooi. As deel van die behoefte-analise gebruik die studente, saam met die vraelys, die Europese Referensiekader (ERK) (2001) om hulle taalvaardighede te assesseer. Die studente verskaf ook inligting oor onderwerpe wat hulle graag in die klas behandel wil hê. Nadat die taakgebaseerde benadering bespreek is, word daar op Mayer (2009, 2011) se kognitiewe teorie van multimedialeer gefokus. Dit dien as vertrekpunt vir die tweede vakgebied, naamlik rekenaargesteunde taalonderrig (RGTO) wat verder in hierdie artikel bespreek word. Hierdie teorie verskaf die agtergrond vir enige aktiwiteit wat op die rekenaar ontwerp word. Nadat die kognitiewe teorie van multimedia-leer bespreek is, word daar op vier multimedia-instruksiebeginsels, deur Mayer (2009, 2011) ontwikkel, gefokus, naamlik die oortolligheidseffek, die samehangeffek, die ruimtelike-aangrensingseffek en die verpersoonlikingseffek. Hierdie beginsels word kortliks bespreek, voordat ʼn verbinding tussen die twee vakgebiede gemaak word deur die bevindinge wat sover van studente verkry is, te gebruik en dan prakties te toon hoe een van die instruksiebeginsels moontlik aan die studente voorgestel kan word in die rekenaarprogam.