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It has been argued that most countries that had been exposed to European colonialism have inherited a Western Christianity thanks to the mission societies from Europe and North America. In such colonial and post-colonial (countries where the political administration is no longer in European hands, but the effects of colonialism are still in place) contexts, together with Western contexts facing the ever-growing impact of migrants coming from the previous colonies, there is a need to reflect on the possibility of what a non-colonial liturgy, rather than a decolonial or postcolonial liturgy, would look like. For many, postcolonial or decolonial liturgies are those that specifically create spaces for the voice of a particular identified other. The other is identified and categorised as a particular voice from the margins, or a specific voice from the borders, or the voices of particular identified previously silenced voices from, for example, the indigenous backyards. A question that this context raises is as follows: Is consciously creating such social justice spaces – that is determined spaces by identifying particular voices that someone or a specific group decides to need to be heard and even making these particular voiceless (previously voiceless) voices central to any worship experience – really that different to the colonial liturgies of the past? To give voice to another voice, is maybe only a change of voice, which certainly has tremendous historical value, but is it truly a transformation? Such a determined ethical space is certainly a step towards greater multiculturalism and can therefore be interpreted as a celebration of greater diversity and inclusivity in the dominant ontology. Yet, this ontology remains policed, either by the statemaintaining police or by the moral (social justice) police. CONTRIBUTION : In this article, a non-colonial liturgy will be sought that goes beyond the binary of the dominant voice and the voice of the other, as the voice of the other too often becomes the voice of a ...

The novel coronavirus – officially named severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), causing a disease (Covid-19) which has flu-like symptoms – seems to be responsible for the current global lockdown or maybe one can even refer to it as a global event. Neither the virus nor the disease that it causes is truly novel, as the virus is part of the SARS virus family and therefore known, and likewise the symptoms of the disease (Covid-19) are also well known, even flu-like, and therefore also not novel. Yet, what is truly novel about the virus or the disease it causes is its effect, not specifically referring to the health effect, but its global socio-economic and political effect. It is for the first time in the history of humanity that such drastic global lockdown measures have been taken and that governments have taken the conscious decisions to 'lay lame' (cripple) their economies. Such a radical decision is truly novel. Besides the economic 'lockdown', there are numerous socio-economic repercussions; for example, in a single day, millions (3.3. million) of citizens in the United States file for unemployment, and similarly in many other countries. Covid-19 is a challenge to the economies of the world, to society at large, to the poor and vulnerable in particular, and to individuals who are 'locked safely' in their homes. Religious institutions, which traditionally provide collective meaning, can no longer gather in public places, and offer communal solace. Covid-19 maybe challenges what being human means, or at least, what one has come to believe concerning the meaning of being human. In this article, this question of being human in the time of Covid-19 will be explored. ; This research is part of the research project, 'Towards a practical postfoundational theology as public theology in response to the challenges of lived religion in contemporary Southern Africa', directed by Prof. Dr Johann Meylahn, Department Practical Theology, Faculty of Theology and Religion, University of Pretoria. ...

This study brings the thoughts of Derrida into conversation with François Laruelle's nonphilosophy or non-standard philosophy. Laruelle argued that Derrida is a philosopher of difference, thereby grouping Derrida together with Heidegger and Deleuze as philosophers of difference. The argument of this article is to explore Derrida's work, bringing it into conversation with Laruelle's non-philosophy and non-standard philosophy. This article is focussed specifically on Derrida's democracy to come in line with Laruelle's democracy of thought. The context of this discussion is the end of philosophy or the closure of philosophy, and the opening of this closure for a democracy is yet to come – or whether the ideas of the end of philosophy or the closure of philosophy (metaphysics) are philosophical materials for Laruelle's science of philosophy or non-philosophy. Laruelle does not seek a democracy to come, but understands these different thoughts as democracy of thought: all thoughts equal and unifacially turned not towards a democracy to come, but a future. ; This research is part of the research project, 'Towards a practical postfoundational theology as public theology in response to the challenges of lived religion in contemporary Southern Africa', directed by Prof. Dr Johann Meylahn, Department Practical Theology, Faculty of Theology and Religion, University of Pretoria. ; http://www.hts.org.za ; am2020 ; Practical Theology

There is a crisis in leadership throughout the world, but the focus of this article will be on the crisis in postcolonial Africa. How is this crisis constructed within the politics of the global village? The leadership crisis in Africa is often portrayed by Western-influenced media as leaders being beasts if they do not comply with the wishes and dictates of Western capital, or characterised as puppets of Western capital, a puppet of the Western sovereign. Is there a way beyond these characterisations, or is it a political necessity to divide the world into friends and enemies, as Carl Schmitt would like us to believe? Taking Derrida into consideration, a way will be sought beyond this characterisation. Derrida's ideas concerning the sovereign will pose the question: can leadership move beyond being either a puppet of a Western sovereign or being the beast of darkest Africa? The article will argue that the political gathering into a collective will not be destroyed if this distinction disappears, although the distinction will be ruined. Yet, these ruins will be the place for the possibility of something other, an impossible possibility – the madness of the impossible possible, or the madness of holy folly and the hope and dream of leadership still to come. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : The article addresses the postcolonial context, specifically of Africa, but not limited to Africa. It challenges traditional theories on leadership and proposes a hermeneutical approach to interpreting and understanding leadership. ; http://www.ve.org.za ; am2018 ; Practical Theology

In this article, Meillassoux and Laruelle were brought into conversation with Derrida concerning contingency, temporality, non-philosophy and God. The conversation between Derrida and Meillassoux focused on their respective views on trace and radical contingency, which opened towards reflections on God as either divinology (Meillassoux) or the endless desertification of language (Derrida), thus saving the name 'God' and keeping the name safe. One cannot think this desertification of language, 'God', without a reflection on khōra. This opened a conversational space with Laruelle's non-philosophy. One of the major criticisms against Laruelle is that his non-philosophy has no worth in terms of the extra-philosophical (ethical, political or juridical) and the same could be said with regards to khōra and, specifically, Derrida's interpretation of khōra. Therefore Derrida's interpretation of khōra with its 'unilateral' relation to logos, the giving and receiving of khōra without giving and receiving anything and thus remaining indifferent, were brought into conversation with Laruelle's unilateral duality. This unilateral duality, although indifferent to philosophy, makes all the difference to logos and thus to philosophy. The question is: what place is given to khōra and/or non-philosophy within academia? Derrida's God can be interpreted as a kind of autodeconstructive divine violence or holy folly. What place is given to divine violence or holy folly within academia? What is the relation of non-philosophy to philosophy? Is it the non-foundational foundation that remains totally indifferent to philosophy as it does not engage in a dialectical relationship with philosophy and yet it is the theory or science of philosophy? Can academia afford to 'give place' to this holy folly, this non-philosophy, this khōratic theo-logic, but on the other hand, can it afford not to 'give place' to the queen and/or jester of academia? ; This article was presented at a conference, Thinking the absolute: Philosophy, speculation and the ...

'My city of ruins' is the title of a song by Bruce Springsteen and will accompany a public theological reflection of imagining alternative cities. A city of ruins is either a city of ruins in the sense that it is a city in ruins. Alternatively it is a city of ruins in the sense that it is a city that is built from ruins, like a phoenix rising from the ashes. The article will reflect on the second alternative namely the poiesis of a habitable, sustainable and political space (polis) in a time when all the meta-discourses of constructing and social engineering lie in ruins (have been deconstructed). The article will focus on Derrida's ideas of deconstruction and the hope and prayer of perhaps. Springsteen's song includes the prayer: 'come on, come on, rise up!' A city of ruins prayed into existence, rising up by the call (prayer) of those longing for a liveable, sustainable city to rise up from the ruins of too many empty promises of the various political agendas. Creating and imagining a city of prayer, which involves the prayers for justice incarnate in the broken language (ruined language) of revolutions, and transformations and political construction, thus calls a city of promise into existence. ; This article forms part of the special collection on 'Doing urban public theology in South Africa: Visions, approaches, themes and practices towards a new agenda' in HTS Teologiese Studies/Theological Studies Volume 70, Issue 3, 2014. ; http://www.hts.org.za ; tm2015

The last few years the young democratic South Africa's history has been characterised by service delivery protests and industrial action which is becoming increasingly violent as epitomised by Marikana. Is the violence that accompanies industrial action and service delivery protests emblematic of a powerless frustration and a violent revulsion at the thought that there will be no change? For 18 years, hope was placed in the idea of liberation which would open the doors to a brighter future for the majority, yet all that remains of that noble dream lies in the ashes of current events that populate the newspaper headlines of the major South African newspapers. What role can Practical Theology play in this context? What is the calling of Practical Theology, and specifically postfoundational narrative theology? These are the questions this article will seek to answer, by proposing that a narrative approach can listen to the untold stories and thus the colourful phoenix can rise from the ashes. ; This article was initially a presentation to the Symposium Social Cohesion, August 07–08, 2013, directed by Prof. Dr Johann-Albrecht Meylahn, Department of Practical Theology, Faculty of Theology, University of Pretoria, Pretoria, South Africa. ; http://www.hts.org.za ; am2014

The article focuses on the local worshipping community as a site for the spiritual formation of citizens to become agents of transformation in public life. How are citizens spiritually formed so that, through their witness and praxis, they become instruments of transformation, thereby challenging the dominant discourses by offering, through their collective witness and praxis, redeeming alternatives? To answer this question, the article focuses not on a methodology but rather offers suggestions as to how to nurture a radical spirituality towards the formation of agents of transformation. The specific South African context with its numerous socioeconomic and political challenges as well as the plurality of voices and values need to be taken into consideration. Therefore the challenge is to develop an inclusive spirituality. ; The article is based on a paper presented at a conference hosted by the centre of public theology at the University of Pretoria with the theme 'Spirituality for social cohesion and democracy'. ; http://www.ve.org.za ; am2014

What is truth? What is reason? What is faith? These questions have been hotly debated and have been the cause of violence prior to the rise of the modern and so-called secular state. The rise of the modern 'secular' state was founded on the distinction between reason and faith thus bringing to an end the religious violence which was inspired by their respective truths. The concept of truth will be questioned, thus questioning the 'truth' that reason and faith can be neatly separated from each other and consequently that the secular and religious can be separated into neat categories. There is an inherent violence (political, religious and linguistic) in the Truth(s), be it the truths of either religion or secular reason, namely the originary linguistic violence of truth. This article will ask the question: How can one speak of truth, reason and faith in a modern civilisation and seek ways beyond the violence of truths towards interdisciplinary open dialogue of a democracy still to come? ; http://www.ve.org.za

"Religious Radicalism scrutinizes the religious motives and mechanisms of radicalism. The contributors observe a growing lack of understanding of religion in secular policy-bodies, as well as in the academic world in Europea and beyond. They put forward an approach 'from within' and aim to provide policy-makers with workable tools and a user-friendly method for constructively tackling religious radicalism. The underlying issue is the question of the role of the rule of law in relation to human rights in relation to religious minorities. This edited volume brings forward an interdisciplinary approach to religious radicalism blending religious studies, theology, and cultural criticism.

Above all Religious Radicalism is an invitation for dialogue and a plea for understanding. In the current polarized cultural climate it is delicate to ask for prejudices to be avoided. We can tend to think that the 'other' has to trust us, and that change applies to those who think and feel differently than we do. Increasing illiteracy is both a cause and effect of religious radicalism. Those who do not feel understood and recognized and whose identity is systematically discredited turn against the institutional powers that leave the offence untouched. In short, radicalism is threatening. But for those who are completely alien to customs and backgrounds, symbols and behavior, the unprecedented and unfamiliar are just as much of a threat. This form of radicalism, which is rapidly rising on wings of ignorance, also calls for self-criticism."