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09 May 2019 | Story Eugene Seegers | Photo Johan Roux
Jan-Albert van den Berg
Prof Rantoa Letšosa, Dean of the Faculty of Theology and Religion; Prof Jan-Albert van den Berg; Prof Kobus Schoeman, Head of the Department of Practical and Missional Theology; and Prof Engela van Staden, Vice-Rector: Academic.

“Have we — have I — thought sufficiently about the deeper and sacred meaning of everyday life?” Intriguingly, this was how Prof Jan-Albert van den Berg concluded his inaugural lecture on 28 March 2019. During this journey, Prof Van den Berg took his listeners via the scenic route, starting with a mere outline of the divine — first a sketch, then a drawing, until a fully-fledged painting emerges — ending with a manifestation of glory as seen by each individual.

Faith in popular culture

“Practical theology,” said Prof Van den Berg, “implies a specific sensitivity and feeling for the description and meaning of practice and praxis. The use of narratives is one possible way of understanding and documenting a specific involvement in praxis.”

As an object lesson from popular culture, Prof Van den Berg cited the now-infamous-yet-ultimately-beneficial amateur restoration of the Ecce Homo by octogenarian Cecilia Giménez in Borja, Spain. The original fresco, ‘Behold the Man’, was painted in 1930 by Spaniard Elías García Martínez. By 2012, the artwork had suffered the ravages of time, until Giménez’s enthusiasm for art restoration happened to it. At first, the historical society and local townsfolk were up in arms. However, since 2012, Borja’s flagging tourist industry has been revived, and the proceeds from the picture’s fame help to fund not only a local museum but a care home for the elderly as well. 

The entire debacle quickly went viral on social media and the internet, leading Prof Van den Berg to comment on the underlying significance of social media as a field of praxis. As a nod to this aspect of modern culture, he specifically used hashtags (#sketching, #drawing, #painting, #tweetingGod, #findingthesacred) for the subtitles of his lecture. He said, “This is how the Twitter world in particular talks about God, in order to express multiple and compound understandings of daily life.” 

Evergreen Bible student

Prof Van den Berg’s love of practical theology dated back to his days as a student, when he said he learnt that “theology was not just a noun but a verb”. He said: “Practical theology’s description of the Divine in everyday life represents, for me, the relevance and topicality with which I associate theology.” He added that the title of his inaugural lecture directly relates to this understanding, as much as it can be strongly associated with his recent doctoral thesis at the University of Queensland, entitled Tweeting God: A practical theological analysis of the communication of Christian motifs on Twitter.

Expressions of faith in the mundane

In answering his question, mentioned at the outset, Prof Van den Berg said: “Perhaps there is more to be seen, heard, and read in everyday-life texts of the Cecilias of the world who take up their ‘paintbrushes’ ”. Stating that formal theological language has, in certain aspects, lost some of its impact and that many people have turned a deaf ear to the articulation of these truths, Prof Van den Berg concluded that “one must envision possible alternative descriptions, in the form of existing practices of #tweetingGod, finding the sacred in everyday life”.



News Archive

Academic delivers inaugural lecture on South African foreign policy
2007-08-06

 

In her inaugural lecture Prof. Heidi Hudson from the Department of Political Sciences, focused on the impact that Pan-Africanist sentiments have had on South Africa’s foreign policy. She also put the resulting contradictions and ambiguities into context. At her inaugural lecture were, from the left: Proff. Frederick Fourie (Rector and Vice-Chancellor of the UFS), Heidi Hudson, Engela Pretorius (Vice-Dean: Faculty of The Humanities) and Daan Wessels (Research Associate in the Department of Political Science).
Photo: Stephen Collett

Academic delivers inaugural lecture on South African foreign policy

“We are committed to full participation as an equal partner … opposed to any efforts which might seek to project South Africa as some kind of superpower on our continent. … the people of Africa share a common destiny and must therefore … address their challenges … as a united force...” (Mbeki 1998:198-199).

Prof. Heidi Hudson from the Department of Political Science referred to this statement made by president Mbeki (made at the opening of the OAU Conference of Ministers of Information in 1995) when she delivered her inaugural lecture on the topic: South African foreign policy: The politics of Pan-Africanism and pragmatism.

One of the questions she asked is: “Can the South African state deliver democracy and welfare at home while simultaneously creating a stable, rules-based African community?”

She answers: “South Africa needs to reflect more critically and honestly on the dualism inherent in its ideological assumptions regarding relations with Africa. South Africa will always be expected by some to play a leadership role in Africa. At the moment, South Africa’s desire to be liked is hampering its role as leader of the continent.”

In her lecture she highlighted the ideological underpinnings and manifestations of South Africa’s foreign policy. Throughout she alluded to the risks associated with single-mindedly following an ideologically driven foreign policy. She emphasised that domestic or national interests are the victims in this process.

Prof. Hudson offers three broad options for South Africa to consider:

  • The Predator – the selfish bully promoting South African economic interest.
  • Mr Nice Guy – the non-hegemonic partner of the African boys club, multilaterally pursuing a pivotal but not dominant role.
  • The Hegemon - South Africa driving regional integration according to its values and favouring some African countries over others, and with checks and balances by civil society.

She chooses option three of hegemony. “Politically correct research views hegemony as bad and partnership as good. This is a romanticised notion – the two are not mutually exclusive,” she said.

However, she states that there have to be prerequisites to control the exercise of power. “The promotion of a counter-hegemon, such as Nigeria, is necessary. Nigeria has been more effective in some respects than South Africa in establishing its leadership, particularly in West Africa. Also needed is that government should be checked by civil society to avoid it sinking into authoritarianism. The case of business and labour coming to an agreement over the HIV/Aids issue is a positive example which illustrates that government cannot ignore civil society. But much more needs to be done in this regard. South Africa must also be very careful in how it uses its aid and should focus potential aid and development projects more explicitly in terms of promoting political stability,” she said.

Prof. Hudson said: “It is also questionable whether Mbeki’s Afro-centrism has in fact promoted the interests of ordinary citizens across Africa. Instead, elite interests in some countries have benefited. But ultimately, the single most important cost is the damage done to the moral code and ethical principles on which the South African Constitution and democracy is founded.

“In the end we all lose out. More pragmatism and less ideology in our relations within Africa may just be what are needed,” she said.

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