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This article presented the Nigerian neo-Pentecostal political activism (NNPA) in the last two decades and its impact on good governance. A brief historical analysis shows that pulpit political activism (PPA) may have catalysed some civil actions by civil society, socio-cultural groups, adherents, and the masses; however, the resistance from the government may imply that the struggle is counterproductive. Subsequently, the situation calls for a theological examination of the activists’ praxis through the lens of three sub-theological disciplines, namely social gospel, political and public theologies. It is argued that the NNPA is neither based on any of the three theological sub-disciplines nor any other specific theology. Thus, this article upheld that where a struggle for good governance from a Christian perspective lacks a solid theological foundation, its approach may be counterproductive. The article then recommended the need for NNPA to evolve through a constructive theology with the adoption of some concepts from the three theological sub-disciplines, especially public theology. Intradisciplinary and/or interdisciplinary implications: This article aligns with the scope of Verbum et Ecclesia as it created a conversation around dogmatic and historical theologies, socio-political interaction and African neo-Pentecostalism.

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The purpose of this article is to tell the story of public theology as prophetic theology in South Africa by highlighting some of the dramatic twists and turns in this history. It seeks to expose and interrogate those whose voices either did not differentiate (enough) between the two, or who have polarised the (apparent) different ways of doing theology in South Africa, assuming inevitably that we are currently on two opposing pathways towards the future. There is, I believe, a more nuanced way to explore these seemingly flat and contradictory ways of doing theology, as we critically reflect on the literature of the last three to four decades. Or, to state it a little differently (but with the same intention), it is no simplistic black or white matter as many seem too often to argue in their writings. We need to open and deepen the discussion in order to see how our knowledge might move on a specific trajectory and still mutate over time. Lastly, even if there are more creative common grounds and tensions to be explored in this particular narrative (with its many voices), I feel the need to point to some urgent, critical questions, perhaps taking us into new directions. Contribution: The author seeks with this literature review to articulate the tensions in the development of public theology as prophetic theology within the South African context.

Public theology or kingdom theology? Thoughts on the social relevance of Reformed Theology. This article investigated the metatheoretical assumptions of the contemporary discourse about Public Theology. The investigation attended to the historical roots of the movement to understand the notion of defining theology as a mere social programme where the principles are sought in a contextual reading from the context of the reader – thus a reading ‘from below’. Although a clear definition of Public Theology is not possible at this stage of the discourse due to a variety of fundamental ideas promoted by the various exponents of Public Theology, certain dualisms can be discerned in the presentations by public theologians. This investigation presented Kingdom Theology, developed in the classic Reformed tradition as a corrective to the dualisms in Public Theology. The research found that Kingdom Theology is better equipped to address social wrongs and to seek socio-political justice. Contribution: The investigation presented the Kingdom Theology of the classic Reformed tradition as a corrective to the notion of Public Theology and indicated that the ethic Kingdom Theology can address the totality of life and the social order fundamentally, and is not inhibited by contexts, temporality and historic spaces.

South African politics has taken a different turn since the dawn of the democratic era in 1994. After 28 years of democracy, there has been some populists’ and constitutionalists’ tension in democratic South Africa. The Mandela and Mbeki presidencies are marked for constitutionalism, while the Zuma tenure of nine years is marked as the era of populism. The constitutional republic already experiences the tension between the politics of the populists and of the constitutionalists. This article aims to identify and analyse the concepts of populism and constitutionalism and invites public theology to dialogue with these political ideologies in order to bring harmonious coexistence in democratic South Africa. Through the literature study and latest press release statements, incidents and concepts were discovered to give definitions and the analyses of populism, constitutionalism, and public theology. Public theology is chosen against political theology, due to the emphasis of dialogue as a manner of making theological statements. It is realised that populists are full of charisma, and they use this to charm the masses, offering them promises of prosperity and peace, while in fact they regard themselves as the masses, as they are the sole representatives of the people. They carry the agenda of entitlement. On the other hand, the research finds that constitutionalists apply rationality to constitutional dictates in order to govern for democratic stability in society. They would like to see the state where the rule of law guarantees citizens’ safety and security and economic prosperity. By reading this article one finds that this research emphasises that public theology through its dialogical nature, prophetic calling, anthropological centricity, engaging methodology, is inherently missional in the politically chaotic world. As a discipline, public theology is intradisciplinary, therefore engages other theological fields, including natural and social disciplines in order to reinforce its missional character. The conclusion is that public theology should be at the forefront, inviting politicians from different spectrums and convictions to the table of dialogue. Dialogue paves the way towards understanding, synergy, and trust. Theo-political interactions are crucial towards justice formation, which builds societal harmony and peaceful coexistence. Political tensions in South Africa offer public theology a golden opportunity to assert itself in civil affairs, and makes its voice audible in the marketplace. Contribution: The interdisciplinary approach in this article contributes towards the importance of a relationship between the political studies and theology. Legal studies, history, and current affairs enrich the theological role in public affairs. Populism and constitutionalism are political ideologies in tension, and public theology through dialogue, contributes towards peaceful life in a democratic state.

Interest in Public Theology is growing across the African continent. However, there are some important critiques of Public Theology and public theologians in Africa and from Africa. This article outlines three important critiques of Public Theology within the variety of African contexts. Having done so, it seeks to engage in a process of critical reflection on the two constituent concepts related to an ‘African Public Theology’. First, it considers what we might mean when we speak of ‘Africa’ or ‘African?’ It does so by engaging relevant literature on the subjects of decolonisation and Africanisation as they relate to knowledge production and African theological reflection. Second, we ask, what do we mean when we speak of ‘Public Theology?’ Two broad approaches are presented and critically considered. First, we discuss a descriptive approach to Public Theology. Then we consider a more prescriptive understanding of Public Theology. In each instance we relate to both the critiques of Public Theologies in African contexts, and to the principles of decolonisation and Africanisation, as presented in relevant literature related to the debates and the context. The intention of this article is to take the three identified critiques of ‘African Public Theology’ seriously, and by means of critical conceptual engagement, to keep an important conversation on Public Theology in and from Africa alive. Contribution: This article contributes towards contemporary debates on the relationship between faith and public life in South Africa. South Africa remains a deeply religious society. Religion plays an important role in the formation of moral values, social norms, and dominant practices in public life. Gaining a clearer understanding of what Public Theology is and how it is practiced, helps to further our critical academic understanding of the concept and its practice in contemporary life.

In this article, Schleiermacher’s idea of a divine service as mitteilende Darstellung (communicative presentation) will be brought into conversation with Gräb’s homiletics as religious speech and then, adding to the conversation, Latour’s tormented religious speech. Latour’s religious speech will, in turn, be brought into conversation with Rancière’s idea of politics in contrast to police, thereby proposing a non-colonial [divine] service, which might have certain similarities with Badiou’s interpretation of theatre. However, being vigilant of the constant threat of again becoming colonial. This temptation or danger could be prevented by a communicative presentation (theatrical performance or enactment) of the Christ Event through a Christ-poiēsis that does not colonise time or space but brings into close proximity (communicative presentation) space and time as the fulfilment of time. Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy. It brings together various disciplines (philosophy, political science and economics) into critical constructive conversation with Practical Theology, specifically homiletics and liturgy.

This contribution in the field of public theology explores two questions: (1) Could South Africa be regarded as a traumatised society, presenting with acute symptoms of post-traumatic disorder and (2) what would be an appropriate theological response to a traumatised society? These questions became even more acute with the outbreak of the Covid-19 pandemic during 2020. Historical events and current statistical data relevant to the first question are presented, which could indicate that South Africa might indeed be regarded as a highly traumatised society. The second question is discussed from the perspective of reformed theology. This limits the research focus, based on the assumption that all theology and all churches respond in a particular way to traumatic events and the effects of individual and collective trauma.

In his article, ‘Prophetic witness in weakness’, Robert Vosloo asks what it means for believers, faith communities, churches and ecumenical bodies to be authentic witnesses in the public sphere in light of the life-denying realities we are faced with on a daily base. He articulates three aspects of authentic prophetic witness, namely prophetic solidarity, prophetic imagination and prophetic performativity. In response, this article focuses on the sacrament of the Eucharist, especially in terms of the notion of prophetic solidarity that Vosloo illuminated. In particular, this response article is informed and shaped by liberation theologians. It is argued that one valuable form of qualification is to take the Eucharist as our point of departure and to argue that authentic prophetic witness can be born from the ‘weakness’ celebrated in the Eucharist.

This article engages with the Missional Framework Document of the Dutch Reformed Church (DRC) from the perspectives of solidarity with the poor and justice for South African society. The democratic South Africa continues to face significant socio-economic problems and an increasingly dissatisfied population. In the light of this, the article presents an introductory conversation with the Missional Framework Document in order to ask whether it offers an adequate response to South Africa�s current contextual challenges. The lens through which this article will engage the Framework Document is the theological paradigm of justice, specifically the theory of justice presented by Nicholas Wolterstorff as well as some important contributions from contemporary South African scholars who advocate for a theology from the margins of society. It is contended that the DRC remains a predominantly white middle-class church. This social, economic and political location has an impact on the missional theology of the church as expressed in the Framework Document. Hence, we engage with the Missional Theology of the DRC by means of a paradigm that operates from the �underside� or the economic, political and social �margins� of South African society. We argue that any missional theology aimed at furthering God�s Kingdom in South Africa at present must develop in community with the marginalised majority of the nation. The critical engagement with the Framework Document will be done by sketching a theological landscape where current contextual realities are brought into relief against a kairos moment on which the efficacy of this church�s mission, indeed its public work and witness, is being called into question.Intradisciplinary and/or interdisciplinary implications: This interdisciplinary study in Systematic Theology and Ethics engages the missional theology found in the Missional Framework Document of the Dutch Reformed Church. Methodologically, the research advocates for a contextual engagement with the missional theology proposed by this important document. The outcome of this contextual theological consideration is an invitation for the Church to consider the ethics of justice as an important aspect of their approach to faithful Christian mission in the South African social, economic and political context.

The Dutch Reformed Church (Nederduitse Gereformeerde Kerk) is in transition because of the influences of the more recent South African epochs of democratisation, Africanisation and globalisation. The histories of these epochs extend over more than 20 years and have had a significant influence on the church. The Dutch Reformed (DR) Church changed institutionally because its place and influence within society changed considerably as a result of political and social transformation since 1994. The ongoing process of Africanisation that accompanies these transformations brings certain reactions to the bosom of the church via the experiences of its members. Most are Afrikaners being more inclined to westernised social frames of reference. Ironically, these people are more susceptible to the effects of globalisation, especially secularisation, which transposes the religious set-up of the DR Church into an open and individuated system. These developments pose major challenges to the DR Church in the sense that it has to reconsider how it approaches society, what it can contribute to the ecumenical church, why it is necessary to reflect on its denominational identity and what its academic, theological endeavours in these regards entail.Intradisciplinary and/or interdisciplinary implications: This article has an interdisciplinary scope because the multiplicity of the present-day calls for interdisciplinary academic reflection. For the purpose of this article, Church Historiography helps to systemise recent ecclesiastical developments within the DR Church. To clarify the influences of these developments on the DR Church, sociological premises are incorporated to describe them within a broader social context. References to the conducted empirical study serve to explain respondents� (members of the DR Church) social and religious constructs regarding these ecclesiastical and sociological phenomena.

Some 20 years after the dawn of participative democracy, there is little noticeable or substantial change in the living conditions of the average South African. The country remains divided by race, class and economics. Poverty, inequality and racial enmity remain looming challenges to human flourishing and social transformation. Some have begun to ask whether forgiveness for the sins of colonialism and apartheid are possible. This article engages with the (im)possibilityof forgiveness as it is presented in Matthew 18:15-35. In particular, it does so from the bilingual perspective of a public theological engagement with the text and its contemporary readers in South Africa. By reading the text from an integral All Quadrants All Levels (AQAL) approach this article extrapolates a textured understanding of forgiveness that ‘possibilises’ the (im)possiblity of forgiveness between racially and socially divided groups of readers.

This article takes the form of an appreciative contextual response to the notion of ‘just health’ that is formulated in Jean-Pierre Wils’ article, ‘Is there a future for medical ethics?’ It approaches the notion of just health in the South African context from a public theological vantage point. The article addresses the issues of justice, care and the future of ‘medical ethics’ by adopting a position that seeks to constructively engage empire, economics and apathy in relation to just health in South Africa.

As an emergent and rapidly growing international field of study, public theology has its focus on how Christian faith and practice impact on ordinary life. Its principle concern is thewell-being of society. In Africa, and in Kenya in particular, where poverty levels are still high, there is a need to enquire into the value and efficacy of the poverty discourses in publictheology, for the calling of the church to respond to poverty. One of the main and fast growingchurches in Kenya, the Africa Inland Church (AIC), has vast resources used for, amongst otherthings, various on-going work amidst the poor and the vulnerable in remote and poor areas. Due to the unrelenting nature of poverty in Kenya, the AIC needs a theological perspective, which is sufficiently sensitive to poverty and can enable it to respond to poverty moreeffectively. Public theology’s emphasis on gaining an entrée into the public square andadopting the agenda of communities, including public theology’s calling on churches toactively participate in rational and plausible public discourses, can assist the AIC to respondeffectively to the challenge of poverty in Kenya.

After almost two decades of democratic rule in South Africa, patterns of withdrawal and uncertainty about the complexities involved in defining the contents, rationality and impact of the public role of the church in society seem to be prevalent. As unabated levels of corruption and its sustained threat to sustainable development point out, a long-awaited reckoning should take place – at least in the circles of South African churches from reformed origin – regarding its rich tradition of critical and transformational prophetic involvement in the public space. In this article, the author places different models for the public role of the church in the field of tension that is generated when the private and public spheres meet each other. The author anticipates different configurations that will probably form in this field of tension in the cases of respectively the Two Kingdoms Model, the Neo-Calvinist Approach and the Communicative Rationality Approach. Die rol van profetiese prediking in publieke teologie: Die implikasies vir die hantering van korrupsie in ‘n konteks van volhoubare ontwikkeling. Na bykans twee dekades van demokratiese regering in Suid-Afrika blyk dit dat patrone van onttrekking en onsekerheid oor wat die inhoud, rasionaliteit en impak van die publieke rol van die kerk in die samelewing presies behels, steeds voortduur. In ‘n situasie waaruit dit blyk dat daar geen werklike teenvoeter is vir die hoë vlakke van korrupsie asook vir die bedreiging wat dit vir volhoubare ontwikkeling inhou nie, is dit hoog tyd dat die kerk, ten minste in die geval van die Suid-Afrikaanse kerke van reformatoriese oorsprong, diep oor sy profetiese rol in die samelewing moet besin. Hierdie kerke kom uit ‘n ryke tradisie van kritiese en transformerende betrokkenheid in die publieke sfeer. In hierdie artikel plaas die outeur verskillende modelle vir die publieke rol van die kerk in die spanningsveld wat gegenereer word wanneer die private en publieke sfere mekaar ontmoet. Die outeur antisipeer verskillende konfigurasies wat waarskynlik na vore sal tree in hierdie spanningsveld in die gevalle van onderskeidelik die Twee Koninkryke Model, die Neo-Calvinistiese Benadering en die Kommunikatiewe Rasionaliteit Benadering.

In this essay, aspects of the work of theologian W.D. (Willie) Jonker are reframed to complement current debates about �public theology� in South Africa. The introduction points out that Jonker worked during a crucial period in South Africa�s history and that his theology is intrinsically linked to the church struggle between 1955 and 1994. The second part reframes Jonker�s theology as a public theology from within the church by referring to his understanding of preaching, confessions and public witness. The last part attempts to move beyond Jonker in appropriating some of his ideas for a public theology in South Africa today.

The article dealt with the moral and political problem of international food justice in which the deep contradiction between the present situation of malnourishment and starvation in large parts of the global population on the one hand and the biblical notion of the preferential option for the poor on the other hand was described. This ecumenically widely accepted notion was clarified in several aspects. How deeply this is rooted in the history of Christian social thought was shown by Martin Luther�s writings on the economy which have remained relatively unknown in the churches and in the scholarly world. The article then presented three models of Christian economic ethic: the technical economic model, the utopian economic model and the public theological economic model. On the basis of the public theological model seven challenges for international food justice were presented. The basis for these challenges is an understanding of globalisation which guarantees just participation for everyone and deals with nature in an ecologically sustainable way. The interests of small farmers are the basis for judging the activities of big agro-corporations. Public theology is the background for an active involvement of the churches as agents of a global civil society to promote international food justice.

This article will reflect on the role of legitimate and authorised violence in state-making. This violence in the name of the good defines the state (Benjamin�s law-making violence) by the exclusion of others (Benjamin 1996). Law-making violence together with the violence that coerces or binds [religare] the public into a common understanding of the good (Benjamin�s law-maintaining violence) is at the exclusion of other interpretations of the good (Benjamin 1996). As the law-making and law-maintaining violence of the state is always at the expense of the excluded other, the excluded other will produce a counter violence of difference seeking a legitimate place within the common space of the republic (Benjamin�s divine violence). What is the church�s role in such a context of violence? Is the church�s role to help clarify and clearly define the good that will bind [religare] the citizens into a stronger and more prosperous and peaceful state � onward Christian soldiers marching as to war? Or is there another calling, to be disciples of Christ � with the Cross of Jesus going on before � and enter the space of violence beyond the knowledge of good and evil as peacemakers? These questions will be examined by bringing into dialogue �i�ek�s (1997) interpretation of Christianity with Derrida�s (2002) interpretation of hospitality, specifically in the violent South African context.

Churches� public role in a pluralistic South Africa South Africa�s diversity provides significant challenges to public involvement by churches. In some circles it is even believed that this diversity disqualifies churches from any form of public involvement. This diversity is protected by a liberal constitution and nurturing it is one of the explicit aims of the South African consolidating democracy. The German theologians Michael Welker and Wolfgang Huber typify the diversity of democratic societies as �pluralism�. In this article, both theologians� conceptualisation of �pluralism� was considered and used to set conditions for the South African churches� public involvement.