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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

Beyers Naudé challenge still stands – Dr Allan Boesak
2011-09-14

 

Dineo Babili, a first-year Foundation-phase Education student, reading out her winning essay during the final Beyers Naudé Memorial Lecture held last Friday. Dineo and Siphesihle Mavundla (poetry) both won R3 000,00 each from Kagiso Trust.
Photo: Thabo Kessah

The eighth Annual Beyers Naudé Memorial Lecture Series reached its climax with the third and last lecture being presented by Dr Allan Boesak at our Qwaqwa Campus on Friday, 9 September 2011. The first two lectures were presented by our Vice-Chancellor and Rector, Prof. Jonathan Jansen, and Prof. Kwandiwe Kondlo who heads our Centre for Africa Studies, respectively.

In his address, Dr Boesak posed hard-hitting questions, such as ‘'What kind of society do we want to be? At what price are we willing to sell the noble history of the struggle, the ideals and hopes of our people, the meaning of the freedom we sacrificed for?'’ He spoke fondly of his former friend and colleague who had appealed to the government of the day in 1973 to understand that the future security of our country did not lie with a consensus of white opinion, but rather ‘'a consensus of white and black opinion'’.

Dr Boesak said that Oom Bey had asked white people ‘to speak and act before it was too late’ and that he appealed to black people to prepare for the day on which they would be truly free.

‘'That was his hope. When he died, democracy had come, but this hope had not been realised and today we are in serious danger of losing it altogether. We have the matchless Freedom Charter; we have a most progressive Constitution; we have an impressive body of laws and we have enviable policy positions. However, the challenge from Beyers Naudé still stands and it comes to a new generation: it is time to transform words into deeds. The time for pious talk is over,'’ said Dr Boesak.

The lecture was well received by students and staff, as well as leaders and representatives from various sectors in the community. Learners and educators from a number of schools in the region also attended. Next year’s series will be hosted on the South Campus in Bloemfontein.
 

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