This article reflects on post-WWII developments and the current state of church-related diaconal initiatives in Japan. Pioneering Christians have made significant contributions to the development of social welfare since the Meiji Era (1868–1912). Despite still being a radical minority of around only 1 percent of Japan’s population, the nationwide network of Japanese Christian churches, educational institutions, and social welfare organizations makes Christianity’s presence felt on a much wider scale. With its focus on postwar efforts, this article gives a brief overview that ranges from education to social reform and medical care, all of which were traditionally incorporated under the notion of “Christian Social Welfare” (Kirisutokyō Shakai Fukushi). The research integrates Japanese and English sources in a methodical, rigorous literature study in response to the following main question: Why is there a complicated relationship in postwar Japan between church practices defined as diakonia and the work of Christian-based social welfare organizations? This article discovers how diakonia as a theological concept is re-orientating the core identity and mission of churches in Japan. A case study from the Reformed Church of Japan’s diaconal activities is presented to highlight the conclusion that a complex relationship remains between social welfare organizations and wider church practices enacted under the rubric of diakonia.
This article contributed to constructive missional theology by grappling with the issues of God’s power and Christian maturity. This is important, because we live in a wounded world fraught with injustice, violations of human dignity, and power abuse. Pastors and other caregivers are called to be involved with caring for people to promote more just societies where human dignity flourishes. Such caring practices form a crucial and practical part of the human embodiment of God’s loving mission in our wounded living spaces. The main research question that was addressed, is as follows: How can pastoral theology be directed by a missional understanding of the church so that it can become clear how caring practices embody the missio Dei? Considering this question, this article explicated what kind of theology is appropriate when mission-minded Christian caregivers want to interpret God’s power in a fractured world. The author indicated – through a careful and methodical literature study – that the recovery of a missional, trinitarian understanding of God, offers fresh resources for reconceptualising spiritual formation, focusing on mission as authentic discipleship. While unravelling this article’s main argument, it was deemed of paramount importance to harmonise our ideas about the power of God, because such notions (about God’s power) often dictate how we act within human relationships, which are also replete with power. It was concluded that preference needs to be given to viewing ‘power as love’ (vulnerability) rather than ‘power as force’ (control). Eventually the analysis of relevant literature resources indicated that pastoral care done in congregations, does not merely find its end goal in strengthening believers to grow into maturity in Christ, but also fosters our missional calling as sent disciples of the triune God. In addition, Christian faith maturity was found to be essential if pastoral theology and pastoral care practices – mostly performed by pastors or other caregivers in faith communities – aim to promote justice and human dignity as integral part of the missio Dei.Contribution: The dearth of consideration for the vital issue of Christian maturity presents a challenge for the field of mission studies, when pastoral theology and care practices engage with views regarding God’s power. The rigorous literature study contributed constructive insights for missional churches that value God’s justice and dignity to all.
Human identities in general -including gender and sexual identities -have recently become more diverse and malleable. This is to a great extent because of the pervasive influence of the mass media and popular culture, which proposes to offer important tools to help men (and women) adjust to contemporary life. Some parts of popular culture are reasserting traditional forms of masculinity, whilst others are challenging them -telling men what they are now 'supposed to' look like, act like, be like. Media representations can be viewed as influencing our socialised schemata of interpretation for gender identities. This is also applicable to theological schemata of interpretation concerning commercialised men and masculinities. We drew upon work in variety of disciplines, such as cultural and media studies, sociology, theology and psychology, in order to examine issues concerning masculinities within this information era, influenced by the prescriptive role of mass media. In this way more insight was gained in terms of the dominating discourses reflected by images of men and masculinities in the global mass media, and how this can be investigated critically, from a pastoral hermeneutical perspective. Magazines were also viewed as crucial media to analyse in order to understand male identity in a more comprehensive way. Therefore we chose our own South African cultural context within which we suggest the critical assessment of the influence of certain mass media representations -particularly displayed in magazines -on various expressions of masculinity. This was suggested in order to promote and co-create men and masculinities that focus on life-giving intimacy, vitality and human dignity.
The social construction of reality is influenced extensively by the mass media. Commercialised images of masculinity, including discourses to interpret it, are continuously reflected and/or created by sources of mass media, in a myriad of ways. These images are subjectively loaded, but still effectively communicate to us, and even entice and persuade us. It furthermore wields extensive power over men – especially over their self-images, passions, and egos. In this article, dominating images and discourses concerning manhood and male identity – particularly those displayed in men’s health magazines (MHM) – were critically examined. This was done through a thematic analysis of 123 issues (spanning more than 10 years) of MHM cover pages. The investigation showed that MHM is infused with traditional masculine ideology. Moreover, MHM fails to confront discourses that endorse hegemonic masculinity, for the sake of holistic health. It was suggested that a sober, precautionary, health strategy should challenge men to critically engage with MHM’s reigning creed: ‘big, hard and up’. This creed incites a utilitarian view of sexuality within a culture of performance-driven masculinity, which subsequently fuels anxieties that can lead to unhealthy issues, such as body image dissatisfaction. From a pastoral care perspective, it was asserted that (specifically) Christian men need to search for alternative ways to instigate their capacity to experience and facilitate authentic intimacy, in order to work toward the social construction of more balanced and healthy discourses on male identity. Keywords:Masculinity/Masculinities; Men's Health; Male Sexuality; Embodiment; Pastoral Care Perspective
This article investigates the issue of Reformed pastoral theology and care, from a historical perspective. Contemporary literature on this topic is not always informed by the actual pastoral care practices of historical church leaders, specifically up until and including the Reformation era. Consequently it can sometimes lack an important dimension needed to foster more theological depth and clarity, which is essential for sound pastoral care. Thus, it is necessary to clearly establish the connections between Reformed theology and practice in historical view, and pastoral care ministries in the church today. Despite huge societal changes that have taken place since the Reformation era, the core focus on the compassionate “care of souls” has remained unchanged. Can leading Reformers’ pastoral theological ethos and practices still be deemed relevant, whilst considering fresh issues in our contemporary pastoral care ministry contexts?
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