Search Results (26)

In this study, I propose the need for a model of healthcare in Africa grounded in the healing mission of the Catholic Church understood as a “field hospital,” a pastoral image proposed by Pope Francis to describe the Church’s duty to accompany a wounded humanity. In the African context, where many communities face persistent challenges such as poverty and social inequalities, the Church’s healthcare and pastoral ministries play a critical role in promoting integral healing. Drawing on the model of Church-as-field-hospital, African communitarian values, and the lived experiences of grassroots communities, I argue that authentic healthcare needs to address not only physical illness but also the spiritual, psychological, and sociocultural dimensions of human well-being. The “field hospital” metaphor provides a theological and pastoral framework that prioritizes compassion, proximity to the suffering, and practical responses to human vulnerability in the realm of healthcare. By engaging the Church’s longstanding commitment to healthcare in Africa, this research demonstrates how Catholic institutions can contribute to a more integrated approach to healthcare, showing how ecclesiology and healthcare ethics can work together to produce positive outcomes for grassroots communities. Ultimately, the study envisions a model of healthcare that reflects the Church’s mission of mercy, promotes human dignity, and fosters communal solidarity in the pursuit of holistic healing. I propose that such a holistic healthcare mission of the Church must begin from below, that is, from the perspective of marginal grassroots communities. Since discussing the healthcare situation across the entire African continent is complex and practically impossible, I will focus on Kenya as a representative case study. Full article

Background: The role of religion and faith-based organisations in public health is increasingly examined through the framework of religious health assets (RHAs), defined as resources located in or held by religious entities that may be mobilised for health and development. Within this framework, church health assets (CHAs) are conceptualised as congregationally specific expressions of RHAs, namely, the tangible and intangible resources recognised within local church settings and interpreted by church leaders as relevant to adolescent and youth sexual and reproductive health (AYSRH). Despite growing interest, there remains limited empirical work examining how such assets are perceived in relation to young people’s sexual and reproductive health, particularly from an emic perspective in sub-Saharan Africa. Aim: This study explored how pastors in South Africa’s Vaal Triangle perceive church assets relevant to AYSRH. Methods: The article presents findings from a qualitative study based on in-depth semi-structured interviews with eleven purposively selected pastors from Vanderbijlpark, Vereeniging, and Sasolburg. Data were collected between August 2019 and February 2020, prior to the COVID-19 restrictions that later altered face-to-face engagement in South Africa. Data were analysed using thematic content analysis informed by interpretive description, employing iterative coding, constant comparison, memoing, and a clearly defined audit trail. Results: The findings identified ten perceived CHAs, comprising five tangible assets, interaction spaces, community resources, normative teaching materials, networks and partnerships, and financial resources—and five intangible assets—reputation, voice on sexuality, mission and vision, a ready audience, and embodied messages. Across these themes, pastors predominantly framed AYSRH in moral and pedagogical terms, emphasising abstinence, guidance, and restoration, rather than a broader continuum encompassing information, prevention, care, rights, and service access. Conclusions: The study concludes that pastors perceive churches to possess substantial AYSRH-related assets; however, the analysis reflects perceptions rather than demonstrated implementation or measurable impact. The findings highlight both potential and limitation, indicating that the same assets may function as facilitators or barriers depending on their interpretation and application. The study contributes a pastor-centred, emic account of CHAs within a South African context and underscores the need for future multi-stakeholder research to assess how faith-sensitive AYSRH interventions operate in practice. Full article

This study explores the integration of traditional African marriage customs with Catholic Canon Law in Nigeria, where cultural norms are deeply rooted. The research examines the historical, theological, and cultural dimensions that influence marriage within African Catholic contexts. Despite valuable insights from these scholars, significant challenges persist in reconciling traditional practices with Catholic sacramental rites. The article highlights critical areas needing further investigation, particularly the incorporation of culturally significant elements into Catholic marriage ceremonies and the provision of culturally sensitive pastoral care for married couples. To address these challenges, the study proposes several strategies: Cultural Hermeneutics, which promotes dialog between traditional African values and Catholic teachings; Inculturation of Liturgical Practices, which adapts Catholic wedding ceremonies to include African traditions; and Inclusive Pastoral Care, which offers compassionate and culturally informed support for couples. The research emphasizes the compatibility of African and Christian marital values, highlighting both personal and communal dimensions. It advocates for a shift from priest-centered marriage rites to elder-centered ones, increased involvement of extended families and Basic Christian Communities (BCCs), and a revision of church legislation to accommodate local customs while upholding core Gospel principles. By implementing these approaches, the Nigerian Catholic Church can create a marriage framework that honors cultural heritage while remaining true to Christian doctrine. Full article

Brucellosis is a neglected zoonotic disease affecting livestock and humans that remains endemic in Ethiopia. Despite its prevalence, only a few studies have identified Brucella species circulating in livestock in the country. This study aimed to determine the Brucella species responsible for infections in livestock in the Afar region of Ethiopia and characterize the isolates using whole-genome single nucleotide polymorphism (wgSNP) analysis and in silico multi-locus sequence typing (MLST). Comparisons were made between Ethiopian Brucella and regional and global isolates to determine their phylogenetic relationships. Surveys conducted in May and October–November 2022 in six villages of the Amibara district involved the collection of vaginal swabs (n = 231) and milk samples (n = 17) from 32 sheep and 199 goats kept by 143 pastoral households reporting recent abortions in the animals. Brucella melitensis was detected in three sheep and 32 goats, i.e., 15% (35/231) of animals across 20% (29/143) of households using bacterial culture and PCR-based methods (bcsp31, AMOS, and Bruce-ladder multiplex PCR). Of the 35 positive animals, B. melitensis was isolated from 24 swabs, while the remaining 11 were culture-negative and detected only by PCR. The genomic DNA of the 24 isolates was sequenced using Illumina Novaseq 6000 and assembled using the SPAdes pipeline. Nine- and 21-locus MLST identified 23 isolates as genotype ST12, while one isolate could not be typed. The wgSNP-based phylogenetic analysis revealed that the Ethiopian isolates clustered within the African clade and were closely related to isolates from Somalia. Several virulence factors responsible for adhesion, intracellular survival, and regulatory functions were detected in all isolates. No antimicrobial resistance genes associated with resistance to drugs commonly used for treating brucellosis were detected. Since B. melitensis is prevalent in sheep and goats, vaccination with the B. melitensis Rev-1 vaccine is the recommended strategy in these pastoral systems to protect animal and human health. Full article

Death is a painful reality that strikes and affects all human beings. Death knows no boundaries, race, age, gender, belief system or status. It affects the family; the social, political and economic networks of the deceased and the community at large. Death comes with different challenges that require coping mechanisms. While Africans from all walks of life use different approaches to help the bereaved deal with death and loss, the church has become the biggest role player in attending to this crisis. Although the church is a latecomer in the lives of African people in general, for the people of Collins Chabane Municipality in particular, it is given priority when death strikes. This article seeks to articulate how the church has become central to the death and burial rituals in that municipality. To that end, the researcher conducted a review of data collected through individual and focus group interviews carried out with traditional community leaders (local chiefs) in the municipality on the theme: The erosion of postcolonial African funeral traditions in rural South Africa (Limpopo). Full article

Post-colonial Africa and its attendant challenges, including disillusionment during democratic dispensation and racial tensions among black and white people, constitute a problem that calls for interventions from all social actors. Theology, especially pastoral care, is challenged to broaden its vision and focus on health, healing, and human flourishing by adopting a public dimension. Thus, public pastoral care can emerge as a critical approach through which to make a meaningful contribution to fostering holistic personal care. This assumption prompts an examination of the place and role of pastoral care as a science and art of fostering social health and well-being. Public pastoral care practices are used to encourage, promote, and foster ‘coexistence’ and ‘being with’ other people in the same geographical spaces where tension and disillusionment exist. Using the South African lens, this article aims to pastorally address challenges emerging from post-colonial African public contexts by developing a public pastoral care approach. Pastoral care principles of empowerment care, prevention care, conversational care, and care by being with the other in shared spaces of coexistence are proposed. Full article

The ecological crisis is a sign of the times, demanding adequate understanding, appropriate interpretation, and pastoral action in light of the Christian faith. Scholarly discourse on the ecological crisis continues to inspire partnership and collaborative actions in Africa. Sometimes, these efforts have yielded significant results, though amid uncharted territories. Scholars appeal for humans to embrace a mutually enhancing relationship with creation to build a common home for all creatures. A suitable and sustainable ecological vision that supports a communitarian approach to resolving the ecological crisis is Thomas Berry’s cosmology. Berry’s cosmological vision reclaims a creation theology that fosters a mutual relationship between humans and other creatures. Humans are beings in communion and beings in relationships created by God and thus from a common origin and moving toward a common destiny. This cosmological presupposition of Berry aligns with the ecological vision of Pope Francis in his encyclical Laudato Si’. The Pope calls humanity to a new cosmic relationship that would foster interdependency of the ecosystem and respect the intrinsic value of every creature. Given the unprecedented ecological challenges, humans have a unique role as intelligent beings toward other creatures, for future generations and the common good of the earth. This human responsibility toward the earth can be realized through an ecological ethics that fosters interdependence, interconnection, and mutuality in the human–earth relationship. Berry’s insights and Catholic ecological teachings merit consideration for African Catholicism. Full article

The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context. Full article

Limited studies have empirically investigated the impact of adverse childhood experiences (ACEs) among Black clergy and religious leaders despite their status as helping professionals who are implicated in times of crisis. In light of cultural considerations that position African American churches as trusted institutions linking local communities of color with various social services, African American religious leaders are particularly implicated during crisis situations such as the COVID-19 pandemic. Accordingly, the present study investigates the relationships between adverse childhood experiences, religious coping, and social support from one’s congregation among a sample of Black religious leaders within Christian churches. Compared to a national sample of Black Americans, we observed significantly higher prevalence rates for four forms of adverse childhood experiences: emotional neglect, parental separation or divorce, mental illness in the household, and an incarcerated family member. The results from two moderated moderation statistical models indicated that higher adverse childhood experiences predicted greater endorsement of PTSD symptoms and that negative religious coping strengthened this relationship. Furthermore, this moderation effect was itself moderated by greater perceived emotional support from one’s congregation, such that greater support mitigated this moderation effect. Conversely, we also found that positive religious coping has the potential to compensate for the lack of emotional support from the congregation. Implications for caring for clergy and religious leaders both within the church and in seminaries are provided. Full article

When applied to Pentecostalism in Zimbabwe, the concept of cultural hybridity provides a framework for understanding how global religious movements can adapt to and incorporate local cultural elements. This process results in a unique form of religious expression characterised by convergence and syncretism, reflecting cultural and religious identity’s dynamic and fluid nature. This hybridity in religious practice is a testament to the ongoing, interactive cultural exchange and adaptation process. This article delves into the intricate cultural hybridity, convergence, glocalisation and syncretic tendencies within the characteristic features of New Religious Movements (NRMs) in Harare, Zimbabwe, illuminating their multifaceted role in addressing spiritual and material needs. Through a comprehensive exploration of selected NRMs that emerged from the Catholic Church in Zimbabwe, including Prophetic Healing and Deliverance Ministries and Grace Oasis Ministries, this article unravels the central role of prophets and pastors in shaping the fundamental ethos of these religious entities. A striking and thought-provoking parallel emerges between the hallmark features of these NRMs and the tenets of African Traditional Religion and many other religious traditions. This parallel extends to practices such as exorcism, worship, healing, and deliverance, thus manifesting a profound form of religious expression informed by cultural hybridity, convergence, syncretism, and glocalisation. While there are ambiguities around scholarly debates on the definition of these terms, the article delves deep into the intricate religious elements embedded within the NRMs’ characteristic features, such as hymns, modes of worship, healing rituals, and deliverance ceremonies. These elements are tangible manifestations of their unique position at the crossroads of diverse belief systems. The cultural hybridity, convergence, syncretism, and glocalisation tendencies within NRMs offer gateways to invaluable networks, fostering social cohesion and the sharing of critical information. Consequently, these characteristics have become instrumental in the holistic development of individuals and communities within the vibrant religious landscape of Harare. Thus, this article provides profound insights into the nuanced dynamics of NRMs in Zimbabwe, shedding light on their various dimensions. It contributes substantially to our comprehension of the intricate interplay between spirituality, material prosperity, and the rich tapestry of religious traditions in Harare and the broader context of religious studies. Full article

This article builds on and contributes to work in the field of syncretism in some neo-Pentecostal ministries. While some studies have investigated the increasing syncretistic practices within certain neo-Pentecostal groups, there has been a lack of emphasis on the similarities and differences between sangomas who strictly follow African Indigenous Religion and sangomas who are spiritual leaders in certain ministries. In certain neo-Pentecostal ministries, sangomas have risen to leadership roles, even founding their congregations. The rapid growth or trend of sangomas on the pulpit is sometimes characterised by condemnation and hostility against “born-again” Christians. Sangomas, who are usually prophets or pastors, attempt to ascertain that the “born-again” have lost their identities because they believe in Western theologies. This article draws strongly on the concept of syncretism as the theoretical framework. Employing the evidence provided in the literature through a literary analysis, this article intends to examine and expose the current trends of syncretism. This article also uses a few cases of neo-Pentecostal ministers who have adopted sangomic practices in their pulpits. Some of the practices were observed by the authors through the participant observation method. Accordingly, it will further identify the failure of westernised Christianity, which was one of the stumbling blocks for Christianity to be integrated into the indigenous historical tradition. Full article

In most societies where Christianity is dominant, it has manifested itself in different ways, reflecting its admixture with indigenous religious practices, an admixture commonly seen in most African contexts. This is evidenced by overt syncretic practices and rarely covert syncretic practices that conceal the blending of beliefs, including belief in the mystical powers of water. In part, this explains why African Christian believers, particularly African Pentecostal believers in most African countries, often uncritically believe claims about holy water. To that end, this article examines the literature to uncover the existence of covert syncretic holy water in African Neo-Pentecostal Churches (ANPC), particularly in South Africa, where ANPC pastors make arbitrary claims about the power of holy water. Contrary to the apparent syncretism, claims about holy water as witnessed among ANPCs in South Africa, covertly combine elements of two belief systems (ancient African traditions and contemporary African Christianity), resulting in covert syncretic holy water. As little or no literature understands the covert syncretic holy water, the work of this paper warrants future research to further examine the covert syncretic holy water, particularly in relation to ANPC holy water claims. Full article

Decent, affordable housing and secure housing tenure remain elusive for Africa’s urban majority. The urban majority is expected to live in self-help housing, reflected in the fact that 62% of African urban dwellers live in urban informal settlements. The inability to access safe, decent, and secure housing, and the reality that Africa’s urban majority is perpetually precarious, have a severe impact on Africa’s urban households and the well-being of individuals, families, and neighborhoods. This article articulates housing as a critical and urgent Christian social practice in African cities—an extension of the church’s pastoral and missional concern. It considers housing both as a product and a process: people need housing to live secure lives; yet, the process of housing is as critical as the outcome. It then proposes housing, as a Christian social practice, being engaged in (i) supporting precarious households; (ii) preventing homelessness; (iii) creating housing; (iv) supporting rights-based land and housing movements; and (v) centering housing pastorally–liturgically. The article grounds itself in Jean-Marc Ela’s insistence on God’s presence ‘in the hut of a mother whose granary is empty’ and in Letty Russell’s ‘household of freedom’. Full article

Previous research has investigated the prevalence and impact of secondary traumatic stress (STS) among those working as helping professionals. However, limited studies have provided clear and coherent information about STS among clergy, pastors, and other religious leaders, despite their status as helping professionals who are implicated in times of crisis. STS is particularly salient to African American religious leaders due to cultural factors that position African American churches as trusted institutions linking local communities of color with various social services. Results from a sample of African American religious leaders confirmed the prevalence of STS along with other mental health challenges. Moreover, STS was associated with negative interactions within the church. Finally, negative religious coping and medical mistrust significantly moderated the relationship between adverse childhood experiences and PTSD. These findings bear significant implications, emphasizing the need for greater collaboration and trust-building between mental health professionals and clergy. Full article

Background: Antimicrobial resistance (AMR) is one of the biggest threats to public health. The food chain has been recognised as a vehicle for transmitting AMR bacteria. However, information about resistant strains isolated from African traditional fermented foods remains limited. Nono is a traditional, naturally fermented milk product consumed by many pastoral communities across West Africa. The main aim of this study was to investigate and determine the AMR patterns of lactic acid bacteria (LAB) involved in the traditional fermentation of milk for Nono production, and the presence of transferable AMR determinants. Methods: One hundred (100) LAB isolates from Nono identified in a previous study as Limosilactobacillus fermentum, Lactobacillus delbrueckii, Streptococcus thermophilus, Streptococcus infantarius, Lentilactobacillus senioris, Leuconostoc pseudomesenteriodes, and Enterococcus thailandicus were investigated. The minimum inhibitory concentration (MIC) was determined for 18 antimicrobials using the micro-broth dilution method. In addition, LAB isolates were screened for 28 antimicrobial resistance genes using PCR. The ability of LAB isolates to transfer tetracycline and streptomycin resistance genes to Enterococcus faecalis was also investigated. Results: The experiments revealed variable antimicrobial susceptibility according to the LAB isolate and the antimicrobial tested. The tetracycline resistance genes tet(S) and tet(M) were detected in isolates Ent. thailandicus 52 and S. infantarius 10. Additionally, aad(E) encoding resistance to streptomycin was detected in Ent. thailandicus 52. The conjugation experiments suggested that the tet(S) and aad(E) genes were transferable in vitro from isolate Ent. thailandicus 52 to Ent. faecalis JH2-2. Significance and Impact: Traditional fermented foods play a significant role in the diet of millions of people in Africa, yet their contribution to the burden of AMR is largely unknown. This study highlights that LAB involved in traditionally fermented foods could be potential reservoirs of AMR. It also underscores the relevant safety issues of Ent. thailandicus 52 and S. infantarius 10 for use as starter cultures as they carry transferable AMR genes. Starter cultures are an essential aspect of improving the safety and quality attributes of African fermented foods. However, AMR monitoring is an important safety aspect in the selection of starter cultures for improving traditional fermentation technologies. Full article