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18 February 2022 | Story Leonie Bolleurs | Photo Leonie Bolleurs
Faculty of Theology and Religion opening
Present at the Faculty of Theology and Religion’s Theology Day were from the left: Dr Eugene Fortein, Dr Siphiwe Dube, Prof Rantoa Letšosa, and Prof Charlene van der Walt.

This year, the Faculty of Theology and Religion at the University of the Free State (UFS) resumed its annual tradition of celebrating the new academic year, after being halted by the COVID-19 pandemic in 2020.

The focus was on a theology of vulnerability for our times, with the theme supported by the text verse from 2 Corinthians 4:7: “We have this treasure in clay jars.” 

God embodies vulnerability

Dean of the faculty, Prof Rantoa Letšosa, left delegates with the inspiring message that one of the treasures in these clay jars is the power of God; power that enables us to stand strong and move forward in trying circumstances, such as the COVID-19 pandemic. He wished all attendees, both in person and online, to experience this extraordinary strength and power of God in the new year. 

Prof Rian Venter from the Department of Historical and Constructive Theology, who led the worship service, talked about humanity that has achieved so much – in the areas of health, space, communication, transport, etc. “Despite all these achievements, we are more insecure, with an intensified sense of vulnerability,” he said. 

“However, the One in whom we believe as our Saviour and Lord is a vulnerable God; he embodied vulnerability. We cannot talk about God as if he is not affected by our vulnerability. He is love. He is affected by us,” he said. 

Depriving people of humanity 

But to be vulnerable can also be seen as to be weak, defenceless, open to harm, in need of care, and deprived of one’s humanity. 

Dr Siphiwe Dube from the University of the Witwatersrand integrated the topic of vulnerability into the paper he delivered, speaking from a decolonialism point of view on the research topic: Towards a Decolonial Political Theology of Vulnerability: Reflections from the Margins. In one of his statements, he said that black people are living in the reality constructed for them and have not discovered what blackness is. He urged the young attendees to make use of spaces created for discussion of this matter. 

Bringing to the table another perspective on this topic, was Prof Charlene van der Walt from the School of Religion, Philosophy and Classics at the University of KwaZulu-Natal. Her paper was on the othering, stigmatisation, and exclusion experienced by the LGBTIQA+ people in the African context in general and the African faith communities in particular. She connected the shame experienced by queer people in a family setting to the story of Joseph in the book of Genesis in the Bible. In her paper: Reflecting on Joseph in the context of Izitabane vulnerability, violence, identity erasure and the imperative of recognition and accompaniment, she stated that Joseph’s otherness informed the vulnerability, exclusion, violence, and identity erasure that happens within the confines of family. 

According to Prof Van der Walt, she wished to not argue for LGBTIQA+/ Izitabane people to be seen or that they somehow ‘pass’ and slip below the radar, but that the recognition called for implied a different kind of seeing: it implied a compassionate witnessing and a humanising recognition. “It implies process, interrogation of power, empathy and imagination, weeping and a commitment to community,” she said. 

Another interesting perspective on the theology of vulnerability was that of Dr Eugene Fortein from the Department of Historical and Constructive Theology at the UFS. In his paper on Vulnerability by Design: On a Theology of Prophetic Solidarity, he asked why the vulnerable is vulnerable? What led to them being vulnerable?
 
“The presence of the vulnerable in South Africa is not an accident. It is not because of fate, but because of a design that is 370 years in the making; deliberately to keep people poor for generations to come.” 

He said it started with Jan van Riebeeck. Legislation such as the Natives Land Act of 1913, the Group Areas Act of 1950, and the Bantu Education Act of 1953 also played a key role. “These were designed to oppress one group and enabling the other to thrive.”

“The scars of this legislation are still haunting us today,” he said. 

The One in whom we believe as our Saviour and Lord is a vulnerable God; he embodied vulnerability. We cannot talk about God as if he is not affected by our vulnerability. He is love. He is affected by us. – Prof Rian Venter

“The vulnerable have names and faces. They are experiencing the effects of being vulnerable on their bodies and that is not to be taken lightly.”

“Do not only pray for the poor and the vulnerable, but work actively to bring restitution,” he said. The church now has the opportunity to be a true servant of Christ,” Dr Fortein added. 

News Archive

SA cannot sustain momentum - Boesak
2010-09-02

Photo: Stephen Collett

South Africa finds it increasingly difficult to live up to the challenges facing it as a nation because of its failure to meet its democratic ideals and possibilities, peace and lack of self-belief.

This was according to renowned cleric and former political activist, Dr Allan Boesak, who recently delivered the CR Swart Memorial Lecture, the oldest memorial lecture at the University of the Free State (UFS). His lecture was on the topic Creating moments, sustaining momentum.

He said South Africa had plenty of opportunities to show the whole world what was possible if all the people of this country joined hands and worked together to build a truly united society. However, he said, the country somehow invariably contrived to find its way out of these wonderful possibilities.

He cited events of historical significance like Codesa, the inauguration of Nelson Mandela as the first democratic president of South Africa, the assassination of South African Communist Party leader, Chris Hani; and the rugby and soccer world cups.
To drive his point home about this dismal failure of the country to “sustain momentum”, he alluded to the current public servants’ strike that is gradually crippling public service.

“The public servants’ strike was neither unexpected nor is it completely unjustifiable. Most of us have understanding for the frustration of teachers and health workers. Their demands resonate with most of us, and I think that it is scandalous of SACP fat cats to tell workers to “stop crying like babies,” he said.

He also added to the criticism of the much-maligned decision of the government to spend billions of taxpayers’ money to purchase weapons when there was “no discernible military threat” to the country. He said the greatest threat to the security of the country was poverty, inequality and social cohesion.

“As for the argument that arms sales bring in foreign exchange – how can we be instrumental in killing the poor elsewhere with the intention of feeding our poor, and then our ill-gained profits feed only the already well-fed?” he asked.
“Can we see the hopeless contradiction, the total impossibility of being both the apostle of peace and a merchant of death?”

He also lambasted the Black Economic Empowerment (BEE) policy of the government which he said benefited only those connected to the political aristocracy.

“It couples with the unashamed, in-your-face display of wealth by the privileged elite in this country, the crass materialism of the so-called “bling generation”, and the casual carelessness with which promises to the poor are given and treated. It is only the public symptom of the deep-seated scorn our political elites feel for the poor,” he said.

He said the government’s disdain to the poor was “setting fire to our future”.

“The anger of people on the ground can no longer be denied or ignored, and little by little, the leadership articulating and directing this anger is being estranged from politically elected leadership, and even more disturbing, from our democratic processes,” he said.

He concluded that the country’s difficulty in dealing with race and racism was putting the reconciliation process kick-started by Mandela just over a decade ago, under a threat.
 

 

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