Welcoming Africa S Children Theological And Ministry Perspectives

The purpose of this book is to combine perspectives of scholars from Africa on Child Theology from a variety of theological sub-disciplines to provide some theological and ministerial perspectives on this topic. The book disseminates original research and new developments in this study field, especially as relevant to the African context. In the process it addresses also the global need to hear voices from Africa in this academic field. It aims to convey the importance of considering Africa’s children in theologising. The different chapters represent diverse methodologies, but the central and common focus is to approach the subject from the viewpoint of Africa’s children. The individual authors’ varied theological sub-disciplinary dispositions contribute to the unique and distinct character of the book. Almost all chapters are theoretical orientated with less empirical but more qualitative research, although some of the chapters refer to empirical research that the authors have performed in the past. Most of the academic literature in the field of Child Theologies is from American or British-European origin. The African context is fairly absent in this discourse, although it is the youngest continent and presents unique and relevant challenges. This book was written by theological scholars from Africa, focussing on Africa’s children. It addresses not only theoretical challenges in this field but also provides theological perspectives for ministry with children and for important social change. Written from a variety of theological sub-disciplines, the book is aimed at scholars across theological sub-disciplines, especially those theological scholars interested in the intersections between theology, childhood studies and African cultural or social themes. It addresses themes and provides insights that are also relevant for specialist leaders and professionals in this field. No part of the book was plagiarised from another publication or published elsewhere.

The purpose of this book is to combine perspectives of scholars from Africa on Child Theologies from a variety of theological sub-disciplines to provide some theological and ministerial perspectives on this topic. The book disseminates original research and new developments in this study field, especially as relevant to the African context. In the process it addresses also the global need to hear voices from Africa in this academic field. It wants to convey the importance of considering Africa’s children in theologising. The different chapters represent diverse methodologies but the central and common focus is to approach the subject from the viewpoint of Africa’s children. The individual authors’ varied theological sub-disciplinary dispositions contribute to the unique and distinct character of the book. Almost all chapters are theoretical orientated with less empirical research, although some of the chapters refer to empirical research which the authors have done in the past. Most of the academic literature in the field of Theologies of Childhood is from American or British- European origin. The African context is fairly absent in this discourse, although it is the youngest continent and presents unique and relevant challenges. This book was written by theological scholars from Africa, focussing on Africa’s children. It addresses not only theoretical challenges in this field but also provides theological perspectives for ministry with children and for important social change. Written from a variety of theological sub-disciplines, the book is aimed at scholars across theological sub- disciplines, especially those theological scholars interested in the intersections between theology, childhood studies and African cultural or social themes. It addresses themes and provide insights that is also relevant for specialist leaders and professionals in this field. No part of the book was plagiarised from another publication or published elsewhere before.

This book addresses different challenges that endanger the lives of children in South Africa from an ethical perspective. The text is meant to position itself as a resource for specialists (and practitioners) in ethics and childhood studies. The content is systematically and intersectionally presented, based on scholarly analyses, insights, reasoning, and expertise – originating in different disciplines and backgrounds. It endeavours to help especially those who study the sociocultural contexts of children and families in terms of challenges and opportunities, and for possible support.

In the New Testament, Jesus is explicit in communicating God’s heart for children. Yet what does it look like for that heart to encounter the contextual realities of life in the twenty-first century? This book explores the theological implications and practical realities of ministry with children in a globalized world. Affirming eight core beliefs regarding the place of children in creation – that they are created with dignity and intended to be placed in families, cared for in community, advocated by society, secured in hope, affirmed in God’s church, included in God’s mission, and engaged in creation care – this book traces the impact of such far-reaching issues as displacement, climate change, human trafficking, persecution, and gender discrimination on childhood development. Written by over twenty contributors from around the world, each section roots its premise in contextual theology, examines the implications for praxis, provides a case study, and includes questions for discussion and reflection. Through each chapter the conversation around childhood development is broadened, prioritizing the experiences of children and practitioners to truly reflect the realities of our changing world. This is an excellent resource for all those concerned with the current risks facing children, especially among the world’s most vulnerable populations, and what best practice looks like as the people of God work to bring God’s heart, and hope, to children in their communities and beyond.

This book aims at contributing to the scientific and academic discourse as regards to the ‘what’ and ‘why’ of youth ministry. Too often, youth ministry has been approached from a mainly practical point of view, almost asking how we keep young people off the streets. Its methodology has often not included the theological and theoretical presuppositions that lie behind this ministry. Previous scientific reflection has been determined by a one-dimensional and almost exclusive point of view. In comparison with existing literature, this book does not focus so much on the ‘how’ of youth ministry. It innovates a different approach. The book challenges the existing exclusive approach and develops an inclusive, congregational and missional understanding of and approach to youth ministry. From a particular perspective on the understanding the main objectives of Practical Theology, the author endorses the so-called movement of ‘what is supposed to be going on’. He adds the outcome of an empirical round table discussion with some 16 leaders in this field on the descriptive and interpretive movements within the subject field: what is going on and why is it going on? The book will form the standard for any new research with regard to youth ministry. The book’s contribution lies on the level of sound theological reasoning and argumentation (supported by many scholars) for an inclusive congregational understanding of ministry as an integral part of every congregation being missional in being and doing. Youth, children, adolescents and emerging adults, are just as integral a part of every congregation within which they live and serve.

Since the dawn of colonialism in Southern Africa, the province of the Eastern Cape emerged as the cradle of African resistance against colonial oppression. A closer look at the province reveals opportunities for progress and ultimate resurgence of economic and social development; yet conflated by a myriad of challenges. This book brings together different perspectives and realities of the post-apartheid Eastern Cape to provide an in-depth exploration of the developmental dilemmas that the province faces. This book provides insightful reflections on development and its sustainability some 25 years since democracy, and specifically focuses on sociological and demographic realities in the areas of migration and its impact on families. The book further grapples with the role of the state in developing culture and heritage in the province, pointing to fundamental and multiple challenges of deprivation, unemployment and subsequent community resilience in a variety of sectors including health and education. While it provides a historical analysis of contextual issues facing the province, the book also highlights the agency of the people of the Eastern Cape in confronting challenges in leadership, accountability, citizen participation and service provision. The book will be useful for development scholars and practitioners who are interested in understanding the state of the province, and similar settings, and the degree to which it has emerged from the shadows of its colonial and apartheid legacies.

Inclusion has recently become a high priority issue within the development sector, brought to the fore by the 2030 Agenda for Sustainable Development's commitment to leave no one behind. Practices within the remit of inclusion often focus on increasing access and meaningful participation, with emphasis placed on bringing those at the margins to the centre. Theologies and Practices of Inclusion challenges such centre-focused practices from a global perspective, based on research conducted within the Christian relief, development and advocacy organisation Tearfund and beyond. Offering inspiration for practitioners within the sector and faith-based organisations in particular, as well as an academic contribution to the fields of international development studies and theology, the book aims to bridge theology and practice in an accessible way. Consisting of 13 chapters and case studies, this book draws on the wisdom of a diverse team of contributors at the forefront of international development, working in a variety of contexts. These include South Africa, Malaysia, Sri Lanka, Ethiopia, Nigeria, Kenya, Rwanda, Ecuador, Panama, Bolivia, the Philippines, Iraq, Egypt and the UK. Highlighting ‘journey’, ‘change’ and ‘belonging’ as three key aspects of inclusion, the book explores the outworking of theologies of inclusion within organisational practice. With a foreword by Ruth Valerio, and an afterword by Catriona Dejean.

Love is something everybody needs and doesn’t know what it really means without knowing the love of God. For in Him only is there real love. And we can’t even begin to understand or fathom what love really means without Him. We look for it in all the wrong places. But we will never find it there. It’s not in mankind; it’s not in anything in this world the way we perceive it. Until we realize that it only comes from God, we will only find hurt and pain and misery. Believe me, I know, there are lots of Christians still looking for love in the wrong places. It’s sad to say. And we are being destroyed and don’t understand why. So, we think God has let us down and we blame Him for our depression, hurt, and pain. We wonder why the Lord doesn’t help us. But what we don’t realize is that God is helping us, even though we don’t know it. You see, the devil is fooling us. He is taking our focus off Jesus and putting it on people and things, so we can’t be all that God has for us to be. The failure is not in God, it’s in us. You may say, “I gave him or her all the love I had and he or she betrayed me. How could they do me like that?” But what we fail to realize is that God is our first love and we must receive His love and give Him our love first. John 10:10 says, “The thief comes to kill, steal and destroy.” And that is what he has been doing. But you don’t have to let him get away with it. Jesus came that we might have life and more abundantly. Otherwise, Jesus is life in every area of our lives if we let him. We need to ask Him to lead and guide us in all things. Proverbs 3:5-6 says, “trust in the Lord with all thine heart, lean not unto thine own understanding, in all they ways acknowledge Him and He shall direct thy path.” So the failure is not in God, it’s in us for not seeking God’s help. Believe me, I know; been there, done that. I gave all I had to give to the wrong men, yes, men. I say men because I kept trying to please them so they would love me. But it didn’t work. They betrayed me, jumped on me, and stepped on me like a floor mat that said “Welcome.” I know how it feels to be dogged out for love, or so-called love. It sucks! As we receive God’s love, then and only then will we know what love is really about. It’s not a fancy or fairy tale. God’s love is divine. He is not looking at your faults; He is looking at your needs. Man’s love, so-called love, that is, is cold, taking, and not wanting to give. They lie, they cheat, they take away our pride and self-esteem, they pull us down, and then they have the nerve to tell us it’s our fault that they treat us the way they do. The devil is a liar. The devil wants us to believe that we have to take all kinds of abuse; that is just the way it is. But the devil is a liar. We don’t need that kind of man, because you see, he’s not a real man anyway. He’s just something wearing a pair of pants. Remember, we can make it just us and God. God will bring us through. But we must learn to trust Him. I have been through hell and high waters. I’ve been a floor mat, a punching bag. I’ve been stressed out; I have even tried to take my life a few times when I was younger. But I thank God that He said, “You shall live and not die.” Satan was trying to take me out to stop me. Now I know what it is to be dogged out and kicked to the curb. I know how it feels to be turned inside out, not knowing if you are coming or going, not knowing what to do next. For some so-called love. As far as I am concerned, they can keep it. I don’t need it and neither do you. Why take less when we can have the best? God did not make woman to be a man’s floor mat. He made us to be his helpmate. But we can’t help someone if they don’t want to take it.