Journal articles: 'South Elkhorn Baptist Church'

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Tishken, Joel E. "Whose Nazareth Baptist Church?: Prophecy, Power, and Schism in South Africa." Nova Religio 9, no. 4 (May 1, 2006): 79–97. http://dx.doi.org/10.1525/nr.2006.9.4.079.

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This article examines the succession of leadership within the Nazareth Baptist Church of South Africa, a prophetically grounded Afro-Christian Church. Over its near century of existence, the church has changed central leadership on three occasions. Successful claimants have all been male relatives of the founder, Isaiah Shembe, and have all demonstrated an ability to prophesy and heal. Each successful claimant has used the content of prophetic dreams and visions to bolster his candidacy. This article argues, however, that the source of those prophecies, and not merely the content, was a critical part of leadership decisions. This point is best seen in the second transition of leadership, a transition that was stormily contested between Londa Shembe and Amos Shembe. Amos Shembe was ultimately successful because he effectively convinced the membership that his candidacy was in accordance with the wishes of Isaiah. In contrast, Londa only received prophecies from the previous leader (his father) J. G. Shembe. The most successful claimants to central leadership have been, and will likely continue to be, those who most convincingly lay claim to the prophetic mantle of the founder, Isaiah Shembe.

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Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.

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Sparks, Randy J., and Gregory A. Wills. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785-1900." Journal of Southern History 64, no. 2 (May 1998): 336. http://dx.doi.org/10.2307/2587949.

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Schweiger, Beth Barton, and Gregory A. Wills. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785-1900." Journal of American History 84, no. 3 (December 1997): 1052. http://dx.doi.org/10.2307/2953130.

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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.

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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.

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Beck, Roger B. "Isaiah Shembe’s Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa." Nova Religio 18, no. 1 (February 2013): 103–4. http://dx.doi.org/10.1525/nr.2014.18.1.103.

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Knorn, S.J., Bernhard. "Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 592–615. http://dx.doi.org/10.1163/22141332-00704005.

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Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.

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Ownby, Ted. "Mass Culture, Upper-Class Culture, and the Decline of Church Discipline in the Evangelical South: The 1910 Case of the Godbold Mineral Well Hotel." Religion and American Culture: A Journal of Interpretation 4, no. 1 (1994): 107–32. http://dx.doi.org/10.1525/rac.1994.4.1.03a00050.

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Two of the primary images most scholars have of the religion of white southerners in the postbellum period seem inconsistent or even contradictory. One image portrays members of the mainstream Baptist, Methodist, and Presbyterian churches as becoming increasingly secure in their positions as leaders of southern society. The churches were losing, or had already lost, their sense as agencies for the plain folk to criticize the complacency, the hierarchical pretensions, and perceived decadence of the upper class. In doing so, they had taken on the characteristics John Lee Eighmy best described as Churches in Cultural Captivity. As on so many topics, C. Vann Woodward states this position most clearly.

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Anderson, Allan H. "Isaiah Shembe's Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa by Joel E. TishkenIsaiah Shembe's Prophetic Uhlanga: The Worldview of the Nazareth Baptist Church in Colonial South Africa, by Joel E. Tishken. New York, Peter Lang, 2013. x, 232 pp. $82.95 US (cloth)." Canadian Journal of History 51, no. 2 (January 2016): 413–14. http://dx.doi.org/10.3138/cjh.ach.51.2.rev32.

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.

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Neff, J. D. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South. By Gregory A. Wills. New York: Oxford University Press, Press, 1997, 195 pp." Journal of Church and State 46, no. 3 (June 1, 2004): 666–68. http://dx.doi.org/10.1093/jcs/46.3.666.

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13

Derose, Kathryn P., Malcolm V. Williams, Karen R. Flórez, Beth Ann Griffin, Denise D. Payán, Rachana Seelam, Cheryl A. Branch, et al. "Eat, Pray, Move: A Pilot Cluster Randomized Controlled Trial of a Multilevel Church-Based Intervention to Address Obesity Among African Americans and Latinos." American Journal of Health Promotion 33, no. 4 (November 25, 2018): 586–96. http://dx.doi.org/10.1177/0890117118813333.

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Purpose: To implement a multilevel, church-based intervention with diverse disparity populations using community-based participatory research and evaluate feasibility, acceptability, and preliminary effectiveness in improving obesity-related outcomes. Design: Cluster randomized controlled trial (pilot). Setting: Two midsized (∼200 adults) African American baptist and 2 very large (∼2000) Latino Catholic churches in South Los Angeles, California. Participants: Adult (18+ years) congregants (n = 268 enrolled at baseline, ranging from 45 to 99 per church). Intervention: Various components were implemented over 5 months and included 2 sermons by pastor, educational handouts, church vegetable and fruit gardens, cooking and nutrition classes, daily mobile messaging, community mapping of food and physical activity environments, and identification of congregational policy changes to increase healthy meals. Measures: Outcomes included objectively measured body weight, body mass index (BMI), and systolic and diastolic blood pressure (BP), plus self-reported overall healthiness of diet and usual minutes spent in physical activity each week; control variables include sex, age, race–ethnicity, English proficiency, education, household income, and (for physical activity outcome) self-reported health status. Analysis: Multivariate linear regression models estimated the average effect size of the intervention, controlling for pair fixed effects, a main effect of the intervention, and baseline values of the outcomes. Results: Among those completing follow-up (68%), the intervention resulted in statistically significantly less weight gain and greater weight loss (−0.05 effect sizes; 95% confidence interval [CI] = −0.06 to −0.04), lower BMI (−0.08; 95% CI = −0.11 to −0.05), and healthier diet (−0.09; 95% CI = −0.17 to −0.00). There was no evidence of an intervention impact on BP or physical activity minutes per week. Conclusion: Implementing a multilevel intervention across diverse congregations resulted in small improvements in obesity outcomes. A longer time line is needed to fully implement and assess effects of community and congregation environmental strategies and to allow for potential larger impacts of the intervention.

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Hunt, John. "A figure sculpture at Upton Bishop, Herefordshire: continuity and revival in early medieval sculpture." Antiquaries Journal 89 (August 3, 2009): 179–214. http://dx.doi.org/10.1017/s0003581509990047.

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AbstractIn the nineteenth century, a red sandstone figural carving was located in the south-facing chancel wall of the church of St John the Baptist, Upton Bishop, near Ross-on-Wye in Herefordshire. In 2005, following the removal of the stone for recording and conservation, the author was invited to examine and report on the sculpture, and particularly to review the proposal that the sculpture, rather than being of Roman date as had traditionally been supposed, was more probably a Romanesque carving of the twelfth century. The characteristics of the Upton Bishop carving are here examined and the various attributions of dating are reviewed, as a consequence of which it is suggested that the sculpture is neither Roman nor Romanesque in date, but rather is of pre-Conquest origin, most probably of aroundad800. It is thus suggested that the Upton Bishop sculpture represents a significant addition to the corpus of Anglo-Saxon figural sculpture in Herefordshire and the western Midlands, that the characteristics of the sculpture suggest well-established traits forming part of a local style and that these were taken forward into the Romanesque period, thus contributing to the distinctive character of the Herefordshire School of sculpture.

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Lucas, Sean Michael. "Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South 1785–1900. By Gregory A. Wills. New York: Oxford University Press, 1997. ix + 195 pp. $39.95 cloth." Church History 67, no. 1 (March 1998): 195–96. http://dx.doi.org/10.2307/3170838.

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SITHOLE, NKOSINATHI. "JOEL E. TISHKEN , Isaiah Shembe's Prophetic Uhlanga: the worldview of the Nazareth Baptist Church in colonial South Africa. Bern: Peter Lang (hb £51 – 978 1 43312 285 9). 2013, 232 pp." Africa 86, no. 1 (January 15, 2016): 192–93. http://dx.doi.org/10.1017/s0001972015000959.

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Wolffe, John. "Democratic religion. Freedom, authority and church discipline in the Baptist South, 1785–1900. By Gregory A. Wills. (Religion in America Series.) Pp. ix+195. New York: Oxford University Press, 1997. £30. 0 19 510412 9." Journal of Ecclesiastical History 50, no. 2 (April 1999): 313–416. http://dx.doi.org/10.1017/s002204699829943x.

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Ntombana, Luvuyo, and Adam Perry. "Exploring the critical moments when the Baptist denomination divided: Does revisiting these moments give hope to reconciliation between the ‘Union’ and ‘Convention’?" HTS Teologiese Studies / Theological Studies 68, no. 1 (January 11, 2012). http://dx.doi.org/10.4102/hts.v68i1.1029.

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This article evaluated interpretations between members of the Baptist Union of South Africa (BUSA) and the Baptist Convention of South Africa (BCSA), revisiting a particular moment, the merger talks of 1980s, at the time when the Baptist Church further entrenched these divisions. The Baptist Church has a crippling historical relationship to the present, particularly as members of the faith interpret their sides of the story as being the ‘right’ ones. This article grew out of the ethnographic work undertaken by the primary author, Luvuyo Ntombana (2007), and his involvement with the Baptist Church. It is felt that in order to create a sacred Church, congregations ought to move away from arguing about past events toward a more positive rethinking of what lessons can be learned from the past. Therefore, this article argued that by revisiting critical moments for the Church, such as the period of reconciliation between denominations within South Africa, conversations can be reinvigorated to help reconcile and unite current factions which currently harbour animosity and weigh down the faith through unnecessary infighting.

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Henry, Desmond, and Cornelius J. P. Niemandt. "Waves of mission amongst South African Baptists." Verbum et Ecclesia 35, no. 1 (January 14, 2014). http://dx.doi.org/10.4102/ve.v35i1.843.

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Baptists in South Africa have developed along lines similar to other denominations of their day (e.g. the Dutch Reformed Church). However, there are six distinct waves of development within Baptist history in South Africa (including an emerging wave) that showcase the growth, development, digressions, limitations and transformation that has taken place in the Baptist denomination in South Africa. These waves are a tremendous help to the Baptist Union of Southern Africa (BUSA) as they seek to be faithful witnesses in the 21st century and beyond. It has become clear: If BUSA is to succeed within the emerging wave of mission and development, it will need a new, updated map to guide them where many have not been before � or BUSA could simply fade into irrelevance in South Africa, impacting other movements and denominations in turn.

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Ragwan, Rodney. "The impact of the Bible and Bible themes on John Rangiah's Ministry in South Africa." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.415.

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John Rangiah was the first Indian Baptist missionary who came to Natal (today called KwaZulu-Natal). He was born in India in 1866 and died in 1915. He established the first Telugu Baptist Church on the African continent in Kearsney, Natal. In the corpus of South African Baptist mission literature, the contribution of John Rangiah is given very little attention. Although he is referenced by Baptist historians for his work amongst Indian Baptists, the impact of the Bible and Bible themes as well as his theology in South Africa have not been examined. This article provides insight into Rangiah�s early life and faith, and critically examines his understanding of the Bible and its themes, such as the Bible, prayer, salvation and eschatological hope. These themes will be critically examined from a conservative evangelical perspective and thereafter attempts to examine these using elements of post-colonial hermeneutics will be undertaken.

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Henry, Desmond. "Missional postures and practices for South African Baptist churches." Verbum et Ecclesia 39, no. 1 (July 31, 2018). http://dx.doi.org/10.4102/ve.v39i1.1817.

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This article enumerates the importance of a missional posture in our Baptist cultural moment and details various issues related to the author’s definition of the concept missio Dei. Moving to contextual practices among South African Baptists, the author deals with missional practices deployed in the Baptist context from a participant observer basis. Important principles for the effective implementation of those missional practices across the evangelical denominational divide can be drawn.Intradisciplinary and/or interdisciplinary implications: This article seeks to challenge the modern conception of church as attractional and presents an alternative model that aligns with the recent missional conversations by highlighting five missional practices for congregations to implement for the common good. The fields of theology, missiology and ecclesiology are impacted by this study as it uses the author’s contextual findings as participant observer.

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"Democratic religion: freedom, authority, and church discipline in the Baptist South, 1785-1900." Choice Reviews Online 34, no. 09 (May 1, 1997): 34–5043. http://dx.doi.org/10.5860/choice.34-5043.

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Elvis Jentile, Thembelani. "Pastoral leadership in a congregational church setting: The case of the Baptist Convention of South Africa." Verbum et Ecclesia 42, no. 1 (June 7, 2021). http://dx.doi.org/10.4102/ve.v42i1.2170.

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Koning, John, and P. J. Buys. "South African Reformed Baptists and contextualisation: Contemporary understanding, attitudes and praxis." In die Skriflig/In Luce Verbi 50, no. 4 (June 10, 2016). http://dx.doi.org/10.4102/ids.v50i4.2018.

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Postmodernism and urbanisation pose significant challenges and opportunities to Christian witness in the West. In South Africa, Reformed Baptists as well as the Reformed Churches in South Africa (RCSA) seem to be battling to engage with and reach new generations in the cities with the gospel. While the reasons for this may be many and varied, one reason for our faltering and seemingly ineffective witness can be traced back to inadequate and unbiblical views of contextualisation. While South African Reformed Baptists are passionately committed to biblical truth and orthodoxy, they appear to be negligent in the matter of faithful biblical contextualisation. Reformed Baptist pastors appear to be slow to take cognisance of and adjust to the unique challenges and opportunities that Postmodernism and urbanisation presents to gospel ministry in South Africa. Some conservative Baptists are suspicious of, or even critical of contextualisation, considering it a compromise with liberal theology. This article provides an overview of the findings of an empirical research that was done among a selected group of Reformed Baptist pastors as well as a selected group of ministers of the RCSA concerning their views on and practice of contextualisation. The article also provides some critical reflection on the findings and some proposals for more effective outreach to postmodern urban people.Keywords: Contextualisation, Reformed, Baptists Reformed Churches in South Africa Church, growth, Postmodernism

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Thesnaar, Christo. "Rural education: Reimagining the role of the church in transforming poverty in South Africa." HTS Teologiese Studies / Theological Studies 70, no. 1 (February 20, 2014). http://dx.doi.org/10.4102/hts.v70i1.2629.

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The desire to remember the plight of the poor in South Africa has reduced in the last 20 years after the transition from apartheid to freedom. To a large extent, Faith Based Organizations (FBOs) and the religious society at large have lost their ‘dangerous memory’ which keeps us mindful of those who suffered and whose plight is usually forgotten or suppressed. In this contribution the conditions of poor farm school children in multigrade rural education will be scrutinised by unpacking the contextual factors that cause us to forget their plight. This article will seek to reimagine the role of the church in poverty-stricken South Africa by engaging with the work of Talcott Parsons, the practical theologian Johannes A. Van der Ven, as well as the work of the political theologian Johann Baptist Metz in order to affirm the focus of Practical Theology to transform society and to contribute to the quest for justice and liberation for the poor in rural education. This reimagining discourse has a fundamental responsibility to challenge the social, political and economic realities that shape the lives of human beings within rural education, remembering the plight of the poor, and participating on their journey towards liberation and healing. It is proposed that if the church can activate its ‘dangerous memory’ it will be able to reimagine its role by transforming our poverty-stricken South African society, open new avenues for breaking the cycle of poverty and contribute to rural education.

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Christofides, Peter, and Piet G. J. Meiring. "The rediscovery of the role of the laity in the mission of the Church � with reference to the Baptist Union of Southern Africa (BUSA)." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.425.

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The role of the laity is at the cutting edge of Christian missions today. The author conducted a number of interviews and questionnaires to determine the status of the laity across denominations of the Christian faith in South Africa. His findings are in a number of instances startling: The picture of the laity, and what lay Christians in South Africa believe, run against general expectations. Some suggestions and proposals on how to empower the laity in general, and the churches of the Baptist Union in Southern Africa (BUSA) in particular, are made. The underlining motive for the research is to encourage the BUSA churches to become truly missional churches that make a difference in the world in which we live.

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Lotter, George, and Timothy Van Aarde. "A rediscovery of the priesthood of believers in Ephesians 4:1–16 and its relevance for the Missio Dei and a biblical missional ecumenism." In die Skriflig/In Luce Verbi 51, no. 2 (February 28, 2017). http://dx.doi.org/10.4102/ids.v51i2.2251.

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This article is dedicated to Professor Sarel van der Merwe as missiologist and what he had done for the cause of the missio Dei in South Africa. The role of the laity in the missio Dei was one of the most significant developments followed by most church denominations. The priesthood of believers was the reformational perspective rediscovered by Martin Luther. The reformed tradition rediscovered the role of the laity in missions, which the Baptist church tradition has now developed most extensively in terms of missions. The Catholic Church has recognised the apostolicity of the laity in a decree called ‘Apostolicam Actuositatem’ at the Second Vatican Council in response to the crises of the church. The charismatics gave recognition to the role of the laity through the spiritual gifts of each believer. The role of the laity and of the priesthood of believers has its biblical precedent and foundation in 1 Peter 2:5, 9 and Ephesians 4:1–16. The contribution of Ephesians is that it provides the church with a missional mandate for the ordinary believer to participate in the missio Dei –, a mandate that has to be rediscovered in every age. The priesthood of believers provides an orientation for a biblical missional ecumenism.

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"David Whitteridge, 22 June 1912 - 15 June 1994." Biographical Memoirs of Fellows of the Royal Society 42 (November 1996): 525–38. http://dx.doi.org/10.1098/rsbm.1996.0031.

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David Whitteridge was born in South Norwood, London, on 22 June 1912, the second of three children. His father William Randall Whitteridge came from a Baptist family, and was a manufacturer’s agent whose living depended on the export of woollen goods and was at times precarious. His mother Jeanne was of French and Dutch Protestant ancestry; her family were small farmers in Normandy. She came to this country as a governess and to teach French; she was later to be distinguished for taking and passing O-level German and A-level French, at the ages of 89 and 90 respectively. David’s brother, Gordon, K.C.M.G., became a diplomat and his sister, Marcelle Elizabeth, married Robert Audley Furtado, C.B. After five years at All Saints, a good church school in North Norwood, David won a Foundation Scholarship to Whitgift School in Croydon (1922-31). He spoke of his time there with some affection. As a Foundation scholar he was expected to take Greek and Latin for School Certificate, but in his four years in the VIth form he specialized in the sciences. The physics and chemistry teaching was exceptionally good, the biology ‘best passed over’. He played rugby in the First XV (just) and was a member of the shooting VIII. An accomplished all-rounder, he left in 1931 with a leaving scholarship and a demyship at Magdalen College, Oxford to read physiology and medicine.

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Mathews, Jeanette. "Led through grief – Old Testament responses to crisis." STJ | Stellenbosch Theological Journal 5, no. 3 (January 21, 2020). http://dx.doi.org/10.17570/stj.2019.v5n3.a29.

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n July 1989, together with my husband David Hunter, I arrived in Cape Town to undertake masters’ studies in the School of Religious Studies at the University of Cape Town. The programme was recommended to us by John de Gruchy whom we had met while students at an international Baptist seminary in Switzerland. The opportunity to live and study in South Africa at such a momentous time in its history was a great privilege, and an experience that significantly shaped our theological reflection and practice. We were able to participate in “the Struggle” in small ways: by attending protest rallies, funerals and prayer services; visiting prisoners on Robben Island and welcoming some upon their release; joining in Baptist Fellowship groups; and being present in the crowd welcoming Nelson Mandela in his first public appearance following his release (a notable highlight amongst my life’s experiences). We had deeply appreciated our studies, instructors and fellow students in the Baptist Seminary from which we had come to South Africa but studying in Switzerland had been a somewhat “ivory tower” experience, with very little interaction between our studies and the political and social context in our host country. Living and studying in Cape Town was an entirely different experience. There the context shaped both life and learning, and our lecturers and fellow students were exemplary models for theology engaging with the concerns of the day. We arrived not long after the release of the Kairos Document and were challenged by its expressed prophetic theology, where we found resonances with our own Australian context with its inherent disadvantage amongst its indigenous population. John de Gruchy’s writings on Bonhoeffer and the Anabaptist tradition were of particular interest for us as Baptist students and subsequently pastors. While in Cape Town we were involved with the Rondebosch Uniting Church where the De Gruchy family were members and we lived in a house belonging to John and Isobel. Although we only resided in Cape Town for 18 months, it was a time that made a huge impact on us, and the theological perspective embraced there continued to influence our life and work back in Australia in churches and theological institutions. In recent years I have shared another experience with John de Gruchy – that of grieving a loved one. Aside from the birth of our three sons, David’s death due to cancer in 2003 has been the event that has had the largest impact on my life. As so eloquently expressed in Led into Mystery, when one grieves the loss of a loved one, “the intellectual and existential dimensions of being human [are] brought together … in a new way.”1 Undoubtedly, sudden accidental death and slow deterioration due to disease affect those involved in different ways, yet there are universal dimensions to the death of a partner or close relative that create a sympathetic solidarity between those who have grieved such a loss. Moreover, watching someone one loves “struggle for the fullness of life” as they face the challenge of certain death gives a new dimension to the concept of “Humanity Fully Alive.” In the years that David lived with cancer he was also working on a PhD thesis entitled “Signs of Life” – a study of the sign narratives in the Gospel of John via the hermeneutics of Paul Ricoeur. The title is indicative of his desire to find resources within the Scriptures for “living life well,” even when life was threatened by illness. My academic work has been focused on the Old Testament, so I have naturally turned to its pages to seek offerings from the intellect of our spiritual forebears in the light of my existential experience. As I have explored the various genres and perspectives offered by Old Testament writers another sentence from Led into Mystery has been the impetus for further reflection: “not everyone ‘owns grief’ in the same way.”2 It occurs to me that Old Testament responses to tragedy are examples of contextual theology at work, where each discrete theological perspective is a response to its own unique context.

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Journal articles on the topic 'South Elkhorn Baptist Church'

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