Research on youth ministry in Africa and specifically South Africa traces its origin to much research conducted in America and Europe. Many African scholars also draw on research and practices within these international spheres. Empirical research on youth ministry in Africa is however of great importance. For this purpose, comparative analysis research provides a research methodology in the social sciences that aims to make comparisons across different countries or cultures. A major problem in comparative research is that the data sets in different countries may not use the same categories, or define categories differently. This article makes use of a faith formation case study conducted in South Africa to highlight the value of this methodology when reflecting on international research from an African perspective. The main argument of this article is that international research on youth ministry is valuable in an African context but this research needs to be culturally contextualised through using comparative analysis as a research tool. This will reflect that there are many similarities between international youth ministry and the African context but there are also many cross-cultural disparities. After comparison, differences that are unique to the African context are noted. The article focuses on South Africa as a reflection of youth ministry within the broader African context.
The vision of Child Theology Africa is to advance a child-friendly continent by doing theology with, for, about and through African children. In this article we would like to explore the voice, role and position of the child in church and society, as important and integral to authentic intergenerational church praxis. This is based on the presuppositions that children should be regarded as collaborators in doing theology; children should be engaged not merely as objects but as subjects of research and knowledge generation; children articulate their own experiences with God; and the biblical imperatives to listen carefully to and engage with children.
The Children’s Institute, a research arm of the University of Cape Town, reports that 18.5 million children live in South Africa. The institute’s vision is for ‘A society in which children are valued, nurtured and protected; their rights are realised; and where they are able to participate, develop and reach their full potential’. A quick scan of South African newspaper headlines, however, reflects numerous accounts of the abduction, rape and murder of young girls on the Cape Flats in Cape Town, South Africa, during 2016–2017. This seems to confirm the statistic that one in three children is a victim of sexual violence and physical abuse before the age of 18. Sadly, many of these instances are alleged to have been linked to a family member or close family friend. Some have even been linked to Christian church contexts. This article explores this unacceptable rise in violence against these young girls and from this vantage point continues to more specifically reflect on the role congregations can play in such instances. The article argues that such abuse takes place within an ecosystem of violence and then considers how the trauma of such an experience has affected the faith formation of these young girls. The article, furthermore, highlights the recent publication entitled ‘Children, Church and the Law’, which calls for the establishment of church policy on the protection of children in our local congregations and communities as one preventative and educative tool in addressing this issue.
Postmodern youth are deeply spiritual. These youth sometimes do not even call themselves religious, yet at the root of their postmodern pluralism and relativism, they do have a deep hunger for God. It is for this reason that congregations need to do all possible to engage these youth, assisting them in their quest for faith and growth in that faith, but this has to be done in a responsible and effective way. This paper will explore the relationship that culture has in the faith formation of the youth. In this sense, it reflects on the church’s mission to young people as they wrestle with the tensions they may experience between faith and culture. Due to the diversity of culture and faith in South Africa, our attention is focussed on examples of traditional practices which involve youth from various African cultures. Theological reflection on the religious aspects of culture and society as well as the spiritual dimension of individual life is prioiritized.
Anyone involved in youth ministry will be able to testify to the fact that no perfect youthministry model exists. Youth ministry models employed should consider the vision, missionand needs of the contexts in which they are to be used. Although not new, the term ‘decolonise’has become a prominent part of African discourses after the 2015 and 2016 student protests atvarious university campuses in South Africa. A strong call to decolonise theology and how wedo church has been included in these calls. Students have argued against a theology andecclesiology that is exclusively based on European and other international foundations. Mychallenge with all these discussions has been discerning the difference between decolonisationand contextualisation within theology. I have often wondered whether those calling for adecolonised theology are actually referring to problems connected to a theology that is notcorrectly contextualised. When I ask whether youth ministry models in Africa should bedecolonised, I do so in the awareness that these models have brought with them both challengesand opportunities for ministry on this continent. Youth ministry models employed in Africaneed to stem from the contextual situations and readings of the biblical text in which they findthemselves. This article is aimed at exploring the work of Scripture Union as a mission-basedyouth ministry model in Africa in view of the present call to decolonise theology.
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